KKNOWINGNOWING A Teaching Quarterly for Discipleship of Heart and Mind C.S. LEWIS INSTITUTE OINGOING &D&D Summer 2002 PROFILES IN FAITH IN THIS ISSUE 1 Profiles in Faith: John Calvin (1509–1564) John Calvin by Art Lindsley by Dr. Art Lindsley Scholar-in-Residence 3 C.S. Lewis Feature Article: C.S. Lewis on Freud and Marx by Art Lindsley

6 A Conversation with: Ravi Zacharias

8 Review & Reflect: Two Giants and the he mere mention of John Calvin’s maintains, “Calvin is the man who, next to St. Giant Question: a name (born July 10, 1509 in Noyon, Paul, has done the most good to mankind.” review of Dr. France – died May 27, Charles Haddon Spurgeon, En- Armand Nicholi’s T book The Ques- 1564 in Geneva, Switzerland) glish preacher, asserts, “The T tion of God produces strong reactions both longer I live the clearer does it ap- by James Beavers pro and con. Erich Fromm, 20th “Taking into pear that John Calvin’s system is century German-born American the nearest to perfection.” 12 Special Feature psychoanalyst and social phi- account all his Basil Hall, Cambridge profes- Article: losopher, says that Calvin “be- sor, once wrote an essay, “The Conversational longed to the ranks of the failings, he Calvin Legend,” in which he ar- Apologetics greatest haters in history.” The gues that formerly those who by Michael must be Ramsden Oxford Dictionary of the Christian depreciated Calvin had at least Church maintains that Calvin reckoned as one read his works, whereas now 24 Upcoming Events was “cruel” and the “unopposed the word “Calvin” or “Calvin- dictator of Geneva.” On the other of the greatest ism” is used as a word with hand, Theodore Beza, Calvin’s negative connotations but with successor, says of Calvin, “I have and best of men little or no content. Many stories been a witness of him for sixteen float around about him that are years and I think that I am fully whom God utterly false. For instance, entitled to say that in this man Aldous Huxley puts forward as there was exhibited to all an ex- raised up in the fact an old and groundless leg- ample of the life and death of the end, writing, “Our fathers took Christian such as it will not be history of the fifth commandment seri- easy to depreciate, and it will be ously—how seriously may be difficult to imitate.” Philip Schaff, Christianity.” judged from the fact that during church historian, writes of the Great Calvin’s theocratic Calvin, “Taking into account all rule of Geneva a child was pub- his failings, he must be reckoned licly decapitated for having ven- as one of the greatest and best of men whom tured to strike its parents.” There is no God raised up in the history of Christianity.” evidence whatsoever in the records of William Cunningham, Scottish theologian, Geneva for this story and no legal grounds in

(continued on page 16) KNOWING & DOING KNOWING & DOING is a publication of the by Thomas A. Tarrants, III, President CS C.S. LEWIS INSTITUTE, INC. SENIOR FELLOW LI James M. Houston, Ph.D. C.S. LEWIS SENIOR FELLOW Steven S. Garber, Ph.D. Dear Reader , INSTITUTE By the time you receive this issue, we will be in full swing VISITING FELLOW FOR ESTABLISHED preparing for our June 7-8 conference with Ravi Zacharias: 1976 MARKETPLACE MINISTRY The Rev. David C.L. Prior “Lessons from War in a Battle of Ideas: Apologetics in the 21st Century.” We are anticipating over 1,200 in attendance SCHOLAR-IN-RESIDENCE Arthur W. Lindsley, Ph.D. at this conference, and I am certain that each one will come away better prepared to speak to the challenging issues of PRESIDENT Thomas A. Tarrants, III our present culture. In the legacy of If you are unable to join us, let me encourage you to EXECUTIVE DIRECTOR James L. Beavers order the conference tapes. (Even those at the conference C.S. Lewis, will find it beneficial to have the tapes for review!) I know MINISTER-AT-LARGE these tapes will be enriching and strengthening for you. Lou Woods the Institute Educators will particularly want to take note of the ADMINISTRATION Institute’s first-ever Summer Colloquium featuring our Se- endeavors to develop Phil Anderson John Berlin nior Fellows, Dr. Jim Houston and Dr. Steve Garber: “The Love of God & The Love of Learning.” Held in charming disciples who can OFFICE ASSISTANT Karen Olink Charlottesville, Virginia, this special three-day “conversa- tion” will offer a rare opportunity to reflect together on the articulate, defend, and question of how, as believers, education ought to be. Pass BOARD OF DIRECTORS the word, and sign up early! live David H. Badger And, finally, I would encourage you to take this coming Dr. David L. Blanchard summer season to invest in your own spiritual growth. faith in Christ David S. Brown There are great articles—as always—in this issue and sug- William R. Deven gestions of further books to read along with your Bible stud- through personal and Steven V. Hase James R. Hiskey ies. So take some time to relax and to renew. public life. Dr. Dennis P. Hollinger We are very grateful for your continued support which Kerry A. Knott makes it possible to provide these resources for growth in Dr. Arthur W. Lindsley discipleship. Mrs. Elizabeth A. Said Thomas A. Tarrants, III Samuel D. Walker, Esq. Yours in Christ, Howard B. Wetzell

© 2002 C.S. LEWIS INSTITUTE. Portions of this publication may be reproduced for noncommercial, local church, or ministry use without P.S. If you haven’t already, sign up for regular support of prior permission. For quantity reprints or other uses, please contact the Institute, and we will send you a taped lecture each the CSLI offices. month. I know you will find it a blessing.

Page 2 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 KNOWING & DOING 703/914-5602 • 800/813-9209 • 703/642-1075 fax • www.cslewisinstitute.org Summer 2002 Conference Registration: 703/620-4056 C.S. Lewis C S L I KNOWING & DOING Feature C.S. Lewis on Freud and Marx Article by Art Lindsley, Ph.D. Scholar-in-Residence, C.S. Lewis Institute

ne of the questions that atheists have that atheism is “wish-fulfillment” (against to address is: If atheism is true, then Freud) or an “opiate” (against Marx). Let’s Ohow do you account for the universality of re- look at the background of this debate and how Oligion in all cultures and throughout all ages? C.S. Lewis argues against this psychological It would seem that religion is either a re- charge about belief in God. sponse to something real or an invention of the human psyche Background Dr. Art Lindsley fashioned in order to meet our ...we can German philosopher Ludwig psychological needs. Atheists Feuerbach (1804-1872) had a choose the latter answer. either conform great influence on both Freud C.S. Lewis lays out these and Marx. Feuerbach argued two options in The Abolition of desire to truth in his book The Essence of Chris- Man, where he says: tianity (1841) that God is a pro- or truth to jection of human consciousness There is something which and that “Theology is anthropol- unites magic and applied desire. ogy.” According to Feuerbach, science while separating religion tells us a lot about both from the “wisdom” of C.S. Lewis mankind and tells us nothing earlier ages. For the men of about God. Karl Marx (1818- old the cardinal problem suggests...that 1883) was fascinated by this had been how to conform thesis and took it a step further, the soul to reality, and the atheists have applying it to social reform. solution had been knowl- chosen the latter According to Marx, religion is edge, self-discipline and vir- invented by the ruling classes tue. For magic and applied option. in order to keep the masses science alike the problem is content with their unjust work how to subdue reality to situations. Only if they remain the wishes of men: the so- content with their plight and lution is a technique. not rock the boat are they promised a “pie in the sky”—heavenly reward. Marx believed The choice is to conform the soul to reality or that religion was the “opium of the people,” to conform reality to our wishes. In other dulling their pain so they could endure more words, we can either conform desire to truth pain. Religion thus needed to be smashed in or truth to desire. C.S. Lewis suggests else- order that workers would rebel against their where that atheists have chosen the latter op- oppressors. tion. They desire that God not exist and create Sigmund Freud (1856-1939) took Feuerbach’s “truth” accordingly. This obviously turns the critique further in the psychological direction. tables on atheists who suggest that religion is He argued that belief in God was an illusion a “crutch” created by people for comfort in arising out of “wish-fulfillment.” the face of a cold world. Lewis argues in effect (continued on page 4)

Permission is granted to copy for personal and church use; all other uses by request. Page 3 © 2002 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 KNOWING & DOING 703/914-5602 • www.cslewisinstitute.org Summer 2002 C.S. Lewis on Freud and Marx (continued from page 3) C.S. Lewis’s Response J—How do you know that point toward a real satisfac- In his earlier life, C.S. Lewis there is no such place tion for this desire? What was an atheist. Not until age as my island? about a desire for dignity, or a thirty-three—and already a desire for immortality, or a tutor at Oxford—did he be- S—Do you wish very desire for God? All these come a believer. His previous much that there was? deeply human aspirations, beliefs had certainly been in- Lewis argues, function as cos- [Lewis’s] fluenced by Freud and Marx. J—I do. mic pointers to real satisfac- In fact, Pilgrim’s Regress, tion. (I will develop this previous Lewis’s first apologetic work S—Have you ever imag- further in a future article.) written only two years after ined anything to be Take the capacity for “awe” beliefs had his conversion, repeatedly true because you that human beings experi- pokes holes in this psycho- greatly wished for it? ence. This desire to stand be- certainly logical argument of “wish-ful- fore that which inspires awe fillment.” Pilgrim’s Regress, John thought for a while seems to be highest in poets, been like John Bunyan’s Pilgrim’s and then he said, philosophers, novelists, and Progress, involves a quest or “Yes.” saints. In his book The Problem influenced journey embarked on by a of Pain, Lewis says: seeker, John. However, unlike S—And your island is by Bunyan’s main character, like an imagination – There seem to be only two Christian, John does not en- isn’t it? views we can hold about Freud counter generic temptations awe. Either it is a mere that could divert him from life J—I suppose so. twist in the human mind, and in Christ; rather, he is faced corresponding to nothing with the challenges of specific S—It’s just the sort of objective and serving no Marx. people common to the intel- thing you would imag- biological function, yet lectual life of then-modern ine merely through showing no tendency to culture. wanting it – the whole disappear from that mind In the story, John is seeking thing is very suspi- at its fullest development a beautiful island that he has cious. in poet, philosopher, or seen in a vision. He has left his saint; or else, it is a direct home in Puritania and has be- It is certainly the case that experience of the really gun to reject his belief in the wishing for something does supernatural, to which Landlord (God), his card of not make it real or true. On the the name Revelation rules (Law), and the “black other hand, wishing for some- might properly be given. hole” (Hell). Along the way he thing does not prove the unre- encounters Sigismund Enlight- ality or falsity of that for which Materialists such as Feuerbach, enment (Freud’s birth name, you wish. If you are hungry, Freud, and Marx reduce what which he later changed to you may wish for food; food is is often regarded as the high- Sigmund). a reality that corresponds to est aspirations of humanity to Sigismund (S) speaks per- your desire. If you are thirsty, a mere twist. This makes hu- suasively to John (J): you may desire drink; drink is man beings, of all beings, the a reality that corresponds to most miserable. A rock can’t S—It may save you your desire. Similarly, there is contemplate the meaningless- trouble if I tell you at sleep that corresponds to your ness of life. If materialism is once the best reason for desire for rest, and sex that cor- true, we must stare into the not trying to escape: responds to sexual desire. But abyss, build our lives on the namely, that there is what about other desires? basis of “unyielding despair” nowhere to escape to. Does a desire for meaning (Bertrand Russell) or as full of

Page 4 KNOWING & DOING Summer 2002 sound and fury—signifying arguments and refute gion is guilty of a logical fal- nothing. In any case, wishing them on their merits: lacy (begging the question). for something does not prove for if some reasoning He uses the analogy of a that what is desired exists but is valid, for all they bank account: certainly does not prove that know, your bit of rea- what is desired does not exist. soning may be one of If you think that my claim If a desire Natural desires have a corre- the valid bits. to have a large balance is sponding fulfillment. If a de- due to wishful thinking, it for the sire for the supernatural is For instance, Marx claims might be a good idea first part of our human nature, that all ideas arise out of to find out whether I have supernatural might it be a cosmic pointer to matter, particularly the eco- such an account and de- a real God who exists to sat- nomic realm of matter. He termine what amount I is part of isfy that desire? seems to except himself from have in it. In a later section of Pilgrim’s this argument. How is he our human Regress, Reason (R) and John able to get above this eco- Lewis says: nature, (J) dialogue: nomic determination in or- der to give an undetermined In other words, you must might it be R—The Spirit of the Age theory of how religious and show that a man is wrong wishes to allow argu- cultural ideas are caused? In before you start explain- a cosmic ment and not allow ar- Lewis’s terms, is all reason- ing why he is wrong. The gument. ing determined by matter or modern method is to as- pointer to a not? If all reason is so deter- sume without discussion J—How is that? mined, then Marx’s theories that he is wrong and then real God have arisen out of his own distract his attention from R—You heard what they material economic interests. this (the only real issue) who exists said. If anyone argues If some reasoning is valid by busily explaining how with them they say (Marx’s ideas), then some re- he became so silly. to satisfy that he is rationalizing ligious and cultural ideas his own desires, and may be true, too. In other words, Feuerbach, that desire? therefore need not be In Freud’s case, if all belief Freud, and Marx have called answered. But if any- came out of the non-rational religion a “projection,” “wish- one listens to them, unconscious, then is this not fulfillment,” and an “opiate” they will argue them- true of Freud’s own view? while neglecting the most im- selves to show that Either his explanation of oth- portant question of proving or their own doctrines ers’ views applies to himself disproving (in their case) are true. or not. If it applies to him- whether God exists. They self, his own views are sus- have assumed (begged the J—I see. And what is the pect. If it doesn’t apply to question) that God does not cure for this? him, why not? Lewis argued exist and then proceeded to that Freud and Marx were call their opponents names or R—You must ask them merrily “sawing off the attach psychological labels to whether any reasoning branch they were sitting on.” them. They reject rather than is valid or not. If they Their philosophies were self- even attempt to refute their say no, then their own refuting. opponent’s position. Lewis doctrines, being reached In Lewis’s essay “Bul- invents a name for this fallacy, by reasoning, fall to verism” (in First and Second which he uses as a title for his the ground. If they say Things), he points out that essay “Bulverism.” The name yes, then they will this “wish-fulfillment” or have to examine your “opiate” explanation of reli- (continued on page 10)

Page 5 KNOWING & DOING Summer 2002 C S L I touched by America’s patience and its measured response, as well as the num- ber of Americans who attended church A services. A prominent Islamic scholar in the United States commented that had Conversation such an attack happened in some Muslim countries, there would have been a vio- with: lent reaction. When people of other faiths make comments such as these, I think it is a credit to the Christian RAVI ZACHARIAS faith.

Ravi Zacharias Reprinted by permission from Decision magazine, March 2002 HOW IS THE CROSS OF CHRIST PERCEIVED BY ADHERENTS OF OTHER RELIGIONS?

It varies. Muslims believe that Jesus did RECENT EVENTS HAVE FOCUSED A GREAT not actually die on the cross. They make DEAL OF ATTENTION ON WORLD RELIGIONS. that comment based on the Koran. It is HOW DO ADHERENTS OF OTHER RELIGIONS strange because, also based on the Koran, VIEW CHRISTIANITY? they recognize that Jesus had the power to raise the dead, a power they do not Every culture is basically an expression of attribute to Mohammed, so that’s a con- its worldview and its religion. Theologian flicting response. Paul Tillich said, “Religion is the sub- As a Christian apologist, I present a stance of culture, culture is the form of defense of the Christian faith in various religion.”1 In most countries religion has settings around the globe. I have found worked itself into the fabric of the culture. that if you build a proper foundation for Therefore, when people view Christianity, what the Christian faith is all about, as it is inescapable that they will view it you lead up to the cross, the listeners sit within the framework of their historical in stunned silence. They immediately experience. recognize that Christianity stands in stark In India, for example, many people find contrast to everything that other it impossible to separate Christianity from worldviews affirm and assert. They the days of the British rule. That was a know that true power is being expressed national exposure to what they thought in the cross—restraint, mercy, forgive- was the Christian faith. If you go to certain ness—all when the very One who is of- parts of the world where imperialism had fering those things had the capacity to its bad days, then Christianity is associ- counter instead with force and with ated with imperialistic tendencies. domination. However, I think much change has In contrast, consider the radicals in the occurred in recent times. Some of my Islamic movement, for whom power is good friends in India made a surprising always present, always political, always comment to me on the heels of September military and always violent. The cross 11. They said that they were watching will always be a stumbling block to them America’s reaction, and they recognized because it challenges the very core of that they were witnessing a “nation with a their thinking. Jesus’ way is completely Christian ethos” respond to a criminal act. different from theirs. In Jesus’ way, win- I was impressed to hear how many of ning comes through love and a change of these friends asserted that they were heart.

Page 6 KNOWING & DOING Summer 2002 So the way of the cross is in counter- redeemed us from the curse of the law.6 perspective to every other belief system. He who knew no sin would be made sin The Bible says The cross seems the way of defeat, but it is for us5 that we might be reconciled to the means to victory. It shows meekness, God.7 We now have access to the Father that we are yet it is the ultimate expression of strength. because of the Son.8 In Ephesians we are It brings everything that is of eternal value reminded that those of us who were far “separated into current perspective. off have now been brought near.9 The cross is all about the Person and from God, IN HEBREWS, JESUS “ENDURED THE CROSS, work of Jesus Christ. He says to the on- DESPISING THE SHAME.”2 THE CROSS WAS AN lookers, “Which of you convicts Me of and salvation OBJECT OF DERISION AND RIDICULE, YET sin?”10 Pilate says, “I find no fault in this WASN’T THIS WHERE CHRIST ACCOMPLISHED man.”11 The thief on the cross says, “This HIS MOST POWERFUL WORK? man hath done nothing amiss.”12 This is does not the pure, impeccable Son of God, without The cross embodied a supreme moment of sin, without blemish. He carries the work depend only isolation and public humiliation. The ulti- of the cross in His life and in His death. mate isolation was the cross of Christ, No one except Jesus Christ could have on my efforts when He was separated from His Father. died on the cross to pay the penalty of But when He cried, “My God, my God, sin. It would not have worked. And if to get back to why have you forsaken me?”3 at the very Jesus had just come and lived a pure life moment that was probably the loneliest in without facing the penalty, there would Him. This is

His earthly sojourn here, He was at the not be the sufficient sacrifice for sin. center of His Father’s will. In the eyes of the classic humanity, the cross symbolized isolation, WHAT IS THE PRINCIPLE OF SPIRITUAL

separation, expulsion and shame, and yet, UNION AND IDENTIFICATION WITH CHRIST in that moment, Jesus was paying the price ON THE CROSS? HOW SHOULD IT AFFECT difference OUR HABITS AND THOUGHTS for our sin, an act that was in the center of ? “ His Father’s will. between the The Apostle Paul talks in Galatians about OTHER RELIGIONS EMPHASIZE MAN’S the role of the Law and faith. It is only Christian ATTEMPT TO REACH GOD. HOW DOES THE faith in the crucified Christ that saves us, CROSS SPEAK OF GOD’S DIVINE INITIATIVE not obedience to the Law. Paul goes on to faith and TOWARD MAN? say, “I have been crucified with Christ and I no longer live, but Christ lives in others. The Bible says that we are separated from me. The life I live in the body, I live by God,4 and salvation does not depend only faith in the Son of God, who loved me on my efforts to get back to Him. This is and gave himself for me.”13 the classic difference between the Chris- It is through the empowering of the tian faith and others. In Buddhism, you Holy Spirit that we are able to see this work and work your way into Nirvana, an change. Once I understand that the cross ultimate enlightenment. In the Islamic was a personal provision for the sin of faith, it’s always “In Sha’ Allah,” the will every man and every woman, I can iden- of Allah, if one reaches God. These sys- tify with Christ in the fact that this is my tems of thought have no assured way of Savior taking my guilt and my penalty. knowing where you stand with God. Then, when I confess my sin, receive Him The cross is where God’s work of justifi- and trust Him, the Bible says that He cation occurred. We are made just, not of comes and dwells with me. our own selves, but by the work of Jesus We hear so little of this indwelling 5 Christ. Christ, being made sin for us, has (continued on page 20)

Page 7 KNOWING & DOING Summer 2002 Review & C S Reflect L I KNOWING & DOING Two Giants and the Giant Question THE QUESTION OF GOD: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life By Dr. Armand Nicholi, Jr. Published by The Free Press, New York

by James L. Beavers Executive Director, C.S. Lewis Institute

n early May, tian C.S. Lewis was added for contrast and 2001, well over balance. The course then became “much I two hundred more engaging, and the discussions ignited,” people attending a C.S. Dr. Nicholi reports. LewisI Institute Con- At Harvard, the course is titled “Sigmund ference sat enthralled Freud & C.S. Lewis: Two Contrast- listening to Harvard ing World Views.” Con- professor and psy- sistently, students chiatrist Armand rate the class Nicholi describe among the best Armand Nicholi the “conflicting courses at Harvard, worldviews of their comments pep- C.S. Lewis and Sigmund Freud.” I, pered with words too, was among that number, utterly and phrases like fascinated at Dr. Nicholi’s careful, “changed my life,” studied insights into the lives, writ- “powerful, “ “stimulat- ings, and deaths of these two 20th ing,” and “the best class century giants. I recall thinking, I’ve taken.” The medical “This should be put into a book.” students, too, describe it as Voilà! extraordinarily helpful in As it turns out, Dr. Nicholi understanding patient care. was already working on the fi- In fact, Dr. Nicholi was nal stages of the book at the nominated three times for the time of the conference, and it was Harvard Medical School’s published in April 2002 by The Free Press, a Faculty Prize for Excellence in division of Simon & Schuster. Teaching for this course. Although only recently published, the Upon reading the book, I was immediately book’s content has been developed over a struck by the sense that the reader was being thirty-year period from a course taught by Dr. allowed to follow the probing analysis of two Nicholi to Harvard undergraduates (and, for subject patients by a deft and astute psychia- the past ten years, to Harvard Medical School trist. Nothing is overlooked. The patients’ students), originally only about Freud. When words are studied for their surface and un- more than a few students argued that “the derlying meanings. Inconsistencies between other side” was not being represented against what is said and actual behaviors is noted Freud’s tirade against the spiritual worldview, and questioned with curiosity. Dr. Nicholi is the popular Oxford don, atheist-turned-Chris- careful, however, to avoid making his study a

Page 8 Permission is granted to copy for personal and church use; all other uses by request. KNOWING & DOING © 2002 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 Summer 2002 703/914-5602 • www.cslewisinstitute.org clinical and esoteric exercise; rather, he takes been the greatest shaper of the 20th century great care to speak in a clear and readily un- scientific understanding of the mind and hu- derstandable manner to his readers. The work man personality, and Dr. Nicholi gives Freud is thorough and scholarly in its research yet due credit. Yet to truly know the man behind avoids becoming a weighty vol- the science, Freud’s daughter ume. Dr. Nicholi told the Har- Anna—the only child to carry vard Political Review, “I didn’t on Freud’s work—encouraged want a huge tome that only aca- Dr. Nicholi to look beyond his demics would read.” (Dr. Their arguments biographies: “If you want to Nicholi is, by the way, editor of know my father, don’t read his the Harvard Guide to Psychiatry, can never prove or biographers, read his letters.” 3rd Edition, arguably the lead- C.S. Lewis, too, was a great ing guide to psychiatry in the disprove the letter writer—he is said to have world.) answered every letter he ever In essence, this is a book existence of God. received—and his letters reveal which draws the distinct out- much about his views and his lines of two opposing world Their lives, life. His letters added to his nu- views or, to use Freud’s Ger- however, offer merous books, essays, and ser- man, Weltanschauung, each one mons are the sources for Dr. being championed by an intel- sharp Nicholi’s staged “debate” be- lectual titan: Freud arguing for tween Lewis and Freud. And, the scientific or materialistic commentary on as with Freud, Lewis’s life is worldview and Lewis for the closely examined for any in- religious or spiritual world- the truth, sight it offers to the words that view. Both men were prolific he wrote. and persuasive writers, ably ad- believability, and Far from being fluffy, the vocating their own views and book deals with the big, under- attempting to demonstrate the utility of their lying questions of life: What falsity of the other view. While should we believe and how the two men never actually de- views. should we live? Dr. Nicholi lets bated (Freud died when Lewis his combatants tackle the ques- was 41), the book uses their tions of an intelligence beyond own words to argue their the universe, the existence or points. To his credit, Dr. Nicholi absence of a universal moral is assiduously careful to allow law, the pursuit of happiness, each writer to speak for himself, and so he the meaning of love, sex, and pain, and the weaves together copious quotes in answer to finality of death. major points or questions and cites his sources. Back and forth, Nicholi allows Freud and Dr. Nicholi rightly states that, “Their argu- Lewis to argue—but he is not a silent mod- ments can never prove or disprove the exist- erator. He listens and observes and probes ence of God.” However, Dr. Nicholi also with further questions, all in an effort to ex- brings another “voice” to the debate: He draws amine these opposing worldviews as well as on various sources to examine how each man their proponents. Does one or the other actually lived his life, noting, “Their lives, worldview make a difference in the way life however, offer sharp commentary on the truth, is lived? Does it matter? believability, and utility of their views.” With the same care with which, I am sure, In studying the writings of Freud, Dr. Dr. Nicholi interacts with his students, no Nicholi is, of course, in familiar territory as a psychiatrist. Although still highly controver- sial in many areas, Freud has unquestionably (continued on page 11)

Page 9 KNOWING & DOING Summer 2002 C.S. Lewis on Freud and Marx (continued from page 5) comes from an imaginary character by the In fact, you might argue that atheism is a name of Ezekiel Bulver... projection onto the cosmos of sinful, rebellious desires that God not exist. Atheism is an “opi- Freud and ...whose destiny was determined at the ate” of the conscience. Atheism is “wish-fulfill- age of five when he heard his mother say ment,” a giant Oedipus complex wishing the Marx tried to his father—who had been maintaining death of the heavenly Father. However, you that two sides of a triangle were together could only argue this after the matter is settled to create greater than that of the third—‘Oh, you on other grounds—philosophical, historical, say that because you are a man.’ ‘At that experiential, pragmatic, etc. their moment,’ E. Bulver assures us, ‘there Lewis sums up his argument against flashed across my opening mind the great Freud and Marx in “Bulverism”: own reality truth that refutation is no necessary part of an argument. Assume that your oppo- The Freudians have discovered that we ex- and failed. nent is wrong, and then explain his error, ist as bundles of complexes. The Marxians and the world will be at your feet. At- have discovered that we exist as members They were tempt to prove that he is wrong or (worse of some economic class…. Their (our) still) try to find out if he is wrong or thoughts are ideologically tainted at the suspicious of right, and the rational dynamism of our source. Now this is obviously great fun; age will thrust you to the wall.’ That is but it has not always been noticed that everybody how Bulver became one of the makers of there is a bill to pay for it. There are two else but not the twentieth century. questions that people who say this kind of thing ought to be asked. The first is, Are sufficiently Bulverism is a very convenient and often all thoughts thus tainted at the source, or used ploy. In fact, Lewis says that he sees only some? The second is, Does the taint suspicious Bulverism at work in “every political argu- invalidate the tainted thought in the sense ment” and until “Bulverism is crushed, rea- of making it untrue—or not?… If they of themselves son can play no effective part in human say that all thoughts are thus tainted, affairs.” In any case, Freud and Marx are then of course.… The Freudian and the and both guilty of rejecting (rather than refuting), Marxian are in the same boat with all the name-calling, and logical fallacy, as well as rest of us and cannot criticize us from the their own being self-contradictory. outside. They have sawn off the branch If you want to play the Bulverism game, they are sitting on. If, on the other hand, theories. you need to understand that it works both they say that the taint need not invalidate ways. Bulverism is a “truly democratic their thinking, then neither need it invali- game.” Lewis says: date ours. In which case, they have saved their own branch, but also saved ours ...I see my religion dismissed on the along with it. grounds that ‘the comfortable parson had every reason for assuring the nineteenth The problem with Marx, Freud, and a host of century worker that poverty would be re- postmodernists is that if they succeed, then warded in another world.’ Well, no doubt they fail. They are “trying to prove that all he had. On the assumption that Chris- proofs are invalid. If you fail, you fail. If you tianity is an error, I can see easily enough succeed, then you fail even more—for the that some people would have a reason for proof that all proofs are invalid must be in- inculcating it. I see it so easily that I can, valid itself.” of course, play the game the other way So, in the end, you have two choices. Either around, by saying that ‘the modern man you can conform your desires to the truth, has every reason for trying to convince affirming that there is a God who is not silent himself that there are no eternal sanctions and that reality was created with a place for behind the morality he is rejecting.’ you in it, or you can deny that there is such a

Page 10 KNOWING & DOING Summer 2002 The Love of reality and attempt to create a “truth” in con- formity with your desires. You can attempt to God create your own reality. Freud and Marx tried
to create their own reality and failed. They were suspicious of everybody else but not suf- The Love of ficiently suspicious of themselves and their own theories. Let’s learn from the lessons of the past, especially as we face a similar post- Learning modern suspicion surrounding us today. There is truth—a God who exists and has revealed Himself in Christ. He has created a world that we can know and explore and en- joy. All truth is God’s truth. Let us conform ourselves to it.

Two Giants and the Giant Question A Colloquium (continued from page 9) conclusions are drawn or answers given. The reader is left to draw his/her own conclusions. For all who care for the way learning But, Dr. Nicholi does not leave us entirely ought to be, for those who teach guessing as to his own views. and for those who are taught. In a phone conversation with Dr. Nicholi, he reported that the reviews of the book have gen- erally been good; however, readers’ reviews posted on Amazon.com have at times been JUNE 19-22, 2002 caustic, saying the book is overly biased in Lewis’s favor and that it fails to confront the Charlottesville, Virginia deeper issues. “I think I struck a nerve,” he quipped. No doubt the reader with a firmly held Keynote Speakers worldview will find affirmation or else con- sternation when reading the book. But to say Dr. Nicholi was unfair in moderating the “de- bate” cannot be justified, simply for the fact that he largely allows the men, their writings, and their lives to speak for themselves. And, yes, there are more questions which could have been asked or other views which could have been discussed, but he confines the book Dr. James Houston Dr. Steven Garber to the primary questions and views addressed by two of the 20th century’s giant intellects. Colloquium Sponsors In addition to its fascinating subject matter, the book is well written, easy to read, and thor- oughly engaging in style. And I, for one, highly recommend it. It may just change your world- view—and life. C.S. LEWIS INSTITUTE

Page 11 KNOWING & DOING Summer 2002 Special Feature C S L I KNOWING & DOING Conversational Apologetics by Michael Ramsden European Director, Zacharias Trust

people it means little more than engaging in abstract philosophical arguments, divorced Apologetics...is about from the reality of life. Yet apologetics is not about dry intellectualization of the Gospel. communicating the profundity For others, the word seems to imply apolo- gizing, as if Christians should say they were of the Gospel so that sorry for believing in Christ. Yet apologetics Michael Ramsden is not about that either. it removes the confusion The Truth About Apologetics surrounding it. So what do we mean when we talk about apologetics? The letter of 1 Peter is addressed to the wider church, which is suffering under persecution. The letter is a passionate one. Its he trouble with most theologians,” readers are exhorted to lead holy and obedi- said one writer, “is that they go down ent lives, an endeavour made possible be- “T deeper, stay down longer and come cause of the new birth that has occurred in “Tup murkier than anyone else I know.” their lives through the living word of God. Maybe, as you read this, that sentiment ex- (1 Pet 1:17-24). Every chapter contains practi- presses your own feelings about apologetics. cal instruction as to how we should live and However, apologetics is not about injecting a what attitude we should adopt. In the midst dose of confusion into the Christian Gospel to of all of this instruction comes a very clear try and make it sound more profound. It is command—to set apart Christ as Lord of our about communicating the profundity of the hearts and to be prepared to give an apolo- Gospel so that it removes the confusion sur- getic for the hope that we have (chapter 3:15). rounding it. What then can we learn from this brief text Apologetics is really about evangelism. about apologetics? The word apologetics comes from the Greek Firstly, the lordship of Christ needs to be a word apologia, which literally means a rea- settled factor in our lives. The term “heart” soned defense. The apostle Paul uses the does not just refer to the seat of our feelings, word to describe his own ministry, when in but also of our thoughts. Every part of us Philippians he states that he is appointed for needs to be under the authority of, and obedi- the defense and confirmation of the Gospel. ent to, Christ. We also find apologia used in 1 Peter, when a The book of James speaks of the double- command is given that we should always be minded man. This turn of phrase does not prepared to give an answer (apologia) for the mean to be two-faced, it means to try to look reason for the hope that we have. Clearly, in two different directions, to be caught be- both Peter and Paul are thinking of evange- tween two opinions and not have made a lism in these contexts. commitment either way. Such a person is Unfortunately, however, apologetics has simply swept along by the tide, tossed back- come to be defined in such a way that to most ward and forward by the ever-changing

Page 12 Permission is granted to copy for personal and church use; all other uses by request. KNOWING & DOING © 2002 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 Summer 2002 703/914-5602 • www.cslewisinstitute.org winds of public opinion. In contrast, the man gift. However, the process of evangelism is who asks in faith is stable, and his prayers something in which every believer is en- for wisdom are effective. The connotation is gaged. Every time we talk to someone about of someone who has been persuaded and Christ, every time we invite someone to an has put his trust into that which is truthful. event or to church, every time we give some- The starting point for giving an apolo- one something to read, we are involved in getic, therefore, is not possessing a top-notch that process. It is precisely in that process It is not education or holding a proliferation of theo- that apologetics plays a role. As soon as you a question of logical qualifications. It is accepting Christ’s begin to answer someone’s question, or tell Lordship in all areas of our lives including someone why you are a Christian, you are whether we our thinking. If we are still caught in two giving an apologetic. It is not a question of minds, if we are not convinced of the verac- whether we engage in apologetics or not, but engage in ity of the Gospel, we will never be able to what kind of apologetic we are giving when develop an effective apologetic for the hope the opportunity comes by. apologetics that we have, because Christ is not Lord of Fourthly, there is the need to be prepared. all of our life. “There is no problem so big or so compli- or not, Secondly, the context of the command is cated,” wrote one graffiti artist, “that it can’t one of holiness. Our attitude, our actions, be run away from.” This is, of course, per- but what and how we treat other people is vitally im- fectly true. The increasing complexity and portant (1 Peter 3:8 ff). Even when faced with diversity of the choices we face in life, kind of persecution, evil is not to be repaid with evil. coupled with a rapidly changing postmod- The reason for the persecution is not because ern society, mean that the easiest course of apologetic Christians are disobeying God’s commands; action when faced with an apparently great it is because they are obeying his commands. problem is to run away. However, the Chris- we are giving Similarly, the assumption in 1 Peter 3:15 is tian is called to an engagement with, not a that, because our lives and attitudes are dif- retreat from, the world. when the ferent due to living in obedience to God’s Engagement, however, is going to take ef- commands, people will ask questions as to fort. It is much harder to fight a battle than it opportunity why. We are told that some non-Christians is to excuse yourself from one. The word will ask questions, and that we should there- translated “prepared” in the NIV has its root comes by. fore be prepared. In other words, there in the idea of being fit. Getting prepared is should actually be a demand for an apolo- going to involve us exercising the effort nec- getic because of the quality of our lives. How essary to make sure that we are ready. Op- we live should be generating intrigue in the portunities to share our faith should not be Gospel. How are we doing on this front? lost because we haven’t taken the time to We must also remember that the letter of think through what we would say. The 1 Peter is addressed to the church. The com- trouble is, we often don’t know how we can mand to give an apologetic is not one that is say what we think we should. addressed to a handful of carefully selected That is why many Christians have already specialists. The command to give an apolo- put their thoughts onto paper to help us in getic is one that is directed to every single this task. In that sense, authors of books member of the body of Christ. No one who is about apologetics should be regarded as per- a Christian can excuse themselves. sonal trainers, to help us develop a spiritual It may be helpful here to draw a distinc- fitness for the questions that will inevitably tion between the process of evangelism and come our way. These people write books not the gift of the evangelist. An evangelist is to put weight on our bookshelves, but to someone who has the gift of precipitating a lend weight to our thoughts and hence our decision in someone’s life concerning their standing before Christ. Not everyone has this (continued on page 14)

Page 13 KNOWING & DOING Summer 2002 Conversational Apologetics (continued from page 13)

conversations. Truly, we need to “stop think- However, at the same time we must recog- ing like children,” being like infants in regard nize that people may have other legitimate to evil while being like adults in our thinking questions that need to be dealt with before ...the mode (1 Corinthians 14:20). they are prepared to give us a hearing. If Fifthly, the apostle talks of giving an answer someone believes that Christ was not an his- and for the reason for the hope that we have. torical figure, for example, then we need to People believe in all kinds of strange things. establish for them that he was. Such a task is method of One of my colleagues in India loves to tell of not difficult. It may be that they are con- the time he worked for the government there. vinced that there is no such thing as truth, communicating One of the privileges he enjoyed was having a that it doesn’t matter what you believe. chauffeur-driven car to take him around on Again, we need to help such a person under- the Gospel official business. In India, as over here, if a stand why this point of view can’t be sus- black cat crosses your path, it is considered to tained. Having done this, though, we must must be be bad luck. What was of interest was how recognize that we haven’t discharged the each driver dealt with the problem when it Great Commission. We have made a small consistent occurred. One of his drivers would stop the step—an important and vital step—but still with car, reverse over the spot where the incident only a small step, in the right direction. And had taken place, and then drive off again, try- as important as these are, we must remember —not an ing to undo what had happened. Another that the reason we need to deal with these is- would open the window and spit out of it, try- sues is so that we can clear away false ideas obstruction ing to curse the curse, if you like, and some- so that Christ can be seen for who he is. how turn it into a blessing. The third was the Finally, our attitude is vital (1 Peter 3:16). to— most interesting. He would slow down, letting The Christian does not share the Gospel out another car overtake him, and with it presum- of a sense of moral superiority. Nor do we the content ably taking away any bad luck that he had re- treat other people and their convictions with ceived as a result. You wonder if he was afraid contempt. Instead, what we share is to be that we are to overtake anyone himself. shared with gentleness and respect. Arro- We would call these beliefs superstitions. gance has never been an attractive or admi- presenting. There is no logic or reason behind them. The rable quality, and it is all the more offensive Apostle Peter, however, is quite clear. Believ- when the message that is brought claims to be ing that Christ died so that we might be saved one of grace and peace. This is not to imply is not a superstition. It is not like saying that that the Gospel is to be compromised in any black cats bring bad luck. Instead there is a way. However, the mode and method of reason for the hope that we have; there is a communicating the Gospel must be consis- logic, if you like, behind the Gospel; there are tent with—not an obstruction to—the content reasons that can be communicated and ex- that we are presenting. plained concerning the atonement. We must Our confidence does not arise from the fact be ready to give an explanation, a defense, of that we believe that our minds are infallible, why the Gospel is true. or that we know everything. Several years Given that the lordship of Christ in our own ago, while at a seaside resort, I saw a tea- lives is the starting point for giving an apolo- towel that read “Those of you who think that getic, the Cross is where we are heading. The you know everything, are beginning to annoy reason for the hope that we have is the Cross and those of us who do.” The funny thing is, of resurrection. There is no other reason why the course, that the only person who could make Christian has hope, and there is no other reason such a statement is God! The Christian is not for our confidence. Any apologia, any answer claiming exhaustive knowledge on an infinite aimed at giving the reason for the hope that we subject. Our confidence rests in the reality of have must therefore lead to or flow from the the relationship we enjoy with Christ, the Cross. We must never lose sight of this fact. change he has brought into our lives and the

Page 14 KNOWING & DOING Summer 2002 truthfulness of his claims. Our confidence is on. Clearly Jesus did a lot of other things not in a system of thought. It is in the person of apart from talking to people. But whether he Christ. That is why the Apostle Paul says, “I is talking to individuals, small groups, or know whom I have believed,” [emphasis large crowds, there is an immediacy and inti- added] and not what I have believed. macy in what he does. I am convinced that this is why we are also A while ago I was speaking at a conference told that we should keep a clear conscience as on evangelism. An African Bishop was also we talk to others. We are not called on to pre- there. Following his address, the question tend we know something when we don’t. Nor was raised as to why he thought so many The Gospel are we boasting of how great our own minds people were becoming Christians in his part are, as if we had figured out everything by our- of the world, and so few in the West. He promises to selves. With humility, the fear of God and hon- didn’t even stop to think about his answer. esty, we testify to the truth and reality of the “When you walk around my neighborhood,” change lives. Gospel message, that Christ is still alive. he replied, “you hear people talking to other The Gospel promises to change lives. It is no people about Jesus—in restaurants, in shops, It is no surprise, therefore, that people expect to see even in bus queues. While I have been here, surprise, lives changed. If our attitude indicates that however, very few people seem to be doing Christ makes no difference to how we live or this.” therefore, how we treat others, we immediately under- mine its credibility. Ultimately, our goal is not Hesitating to Join In that people to win arguments, but to see people come to Maybe one of the reasons we are uncertain know Christ. about engaging with some people is that we expect to see feel we don’t have all the answers. If you ever From Why to How meet someone who does have all the an- lives Having laid a biblical understanding concern- swers, please let me know. I have some ques- ing the command to give an apologetic, it then tions for that person myself. The truth is that changed. becomes important to consider how we go none of us knows exactly what to say all the about fulfilling it. The temptation with apolo- time. However, a good apologist does not getics is to offer set answers to set questions. only think about answers to be given to other Undoubtedly, it can be useful to have a struc- people’s questions. It also involves thinking ture in mind when dealing with certain issues. about the questions that need to be raised to However, far more useful is to have an under- other people’s answers, or even questions standing of how we can effectively engage that need to be put to the questioners them- with people at a conversational level. selves. If we read through any of the Gospels, we Reading through the four Gospels reveals see that Jesus spent a lot of time talking with that Jesus asked well over one hundred ques- people. In chapter one of John’s Gospel, we tions of his critics and his questioners. Asking find a record of Jesus’ conversations with the a question achieves many different things, first disciples. In chapter two, water is turned but let me outline some things that are impor- into wine at a wedding, and we read about tant here. Jesus’ conversations with Mary. Chapter three contains Jesus’ well-known conversation with Getting People to Think Nicodemus, followed by his conversation with First, asking a question forces people to think. the woman at the well in chapter four. In chap- Thinking is not the enemy of the Christian ter six, we have a series of conversations re- faith. We consistently see that Jesus asked corded between Jesus and his disciples, and in questions to make people think about what chapter seven Jesus goes to the Feast of the they were saying. Tabernacles. Again, he is interacting with the groups of people he meets there. It is easy to go (continued on page 22)

Page 15 KNOWING & DOING Summer 2002 Profiles in Faith: John Calvin (continued from page 1) Geneva for this action to have been justified. Likewise, Calling to Geneva the caricature of Calvin as “cruel” or a “dictator” or He eventually became known as a “Lutheran” and had filled with “hatred” is either totally false or a distortion to go into hiding, fearing for his life. Eventually, he of the truth. Who is this Calvin who can be so praised or made his way to Basel where, still a young man of vilified? twenty-seven, Calvin wrote the first edition of what became his classic work, Institutes of the Christian Reli- Conversion gion, published in 1536. (The final edition was com- Calvin’s parents, Gerard and Jeanne, had five sons. pleted in 1559.) This first edition was intended as a Antoine and Francois died in childhood. John was the general introduction for those who had a hunger and second son to grow to maturity. Gerard had thirst for Christ but had little real knowl- become a successful lawyer and had promi- edge of Him. This little book spread quickly nent contacts. He had ambitions for his sons and was read by a wide audience. Its appeal and provided a good education for them. was that it showed the faith of the Reforma- Gerard wanted John to follow a career in ...still a tion to be consistent with the great creeds, the church, and thus he was sent to the Uni- loyal to the political authorities, and desir- versity of Paris for his studies. Having com- young man ing obedience to God’s Law, contrary to pleted his arts courses, he was prepared for of twenty-seven, opposition caricatures. doctoral theological study. However, During a trip to Strasbourg, Calvin was Gerard changed his mind and decided that Calvin wrote forced to take a detour through Geneva and John should study law. John submitted to happened to spend the night at an inn. this request and spent the next several years the first edition When William Farel, church leader in at the University of Orleans studying law. Geneva, heard that the author of the Insti- While there, he was exposed to the classical of what became tutes was in town, he went straight to the writers such as Cicero, Seneca, Plutarch, inn. Farel desperately desired a helper in his Plato, and Aristotle. In fact, his first pub- his classic work, task and saw in Calvin an ideal assistant. He lished work (when he was only 22 years pleaded with Calvin to consider coming to old) was Commentary on Seneca’s ‘De Institutes work with him in Geneva. Calvin resisted Clementia.’ Farel’s pleas. Calvin saw himself as a Sometime during this period, he experi- of the scholar and writer and wanted to spend his enced a profound conversion, although the days in quiet reading and writing, not as a details of how it came about are not clear. Christian pastor or administrator. Farel became des- Calvin speaks of this change in his Commen- perate, and as Calvin later described it: tary on the Psalms: Religion, Farel detained me in Geneva, not so much God drew me from obscure and lowly be- published in by counsel and exhortation as by a dreadful ginnings and conferred on me that most curse, which I felt to be as if God had from honorable office of herald and minister of 1536. heaven laid his mighty hand upon me to ar- the Gospel.... What happened first was that rest me...he proceeded to utter the impreca- by an unexpected conversion he tamed to tion that God would curse my retirement teachableness a mind too stubborn for its and the tranquility of the studies which I years.... And so this mere taste of true god- sought, if I should withdraw and refuse to liness that I received set me on fire with help, when the necessity was so urgent. By such a desire to progress that I pursued the this imprecation, I was so terror struck, rest of my studies more coolly, although I did not that I gave up the journey I had undertaken; but sen- give them up altogether. Before a year had slipped sible of my natural shyness and timidity, I would by, anybody who longed for a purer doctrine kept on not tie myself to any particular office. coming to learn from me, still a beginner and a raw recruit. When Calvin and Farel were banished from Geneva over a year later, Calvin finally arrived at Strasbourg

Page 16 KNOWING & DOING Summer 2002 and had three enjoyable years of study and teaching. It You know how tender, or rather, soft my heart is. If was during this period that he met his wife, Idelette. I did not have strong self-control, I would not have been able to stand it this long. My grief is very Idelette heavy. My best life’s companion is taken away from When Calvin arrived in Strasbourg, he initially stayed me. Whenever I faced serious difficulties, she was with fellow Reformer Martin Bucer and his wife Eliza- ever ready to share with me, not only banishment beth. Their home was known as an “inn of righteous- and poverty, but even death itself. ness,” and they had a very happy marriage. Martin would often say to John, “You ought to have a wife.” Although Calvin himself was only forty when Idelette John seems not to have been a romantic as died, he never remarried. we can see from his qualifications for a wife: Back to Geneva After the three years in Strasbourg, Farel Always keep in mind what I seek to and Calvin were urged by leaders in find in her, for I am none of those in- John later Geneva to return. Reluctantly, they did. sane lovers who embrace also the vices John and Idelette were given a house by the of those with whom they are in love, described lake with room for a garden where Idelette where they are smitten at first with a grew vegetables, herbs, and flowers. Calvin fine figure. This is the only beauty that [Idelette, his wife] remained in Geneva the rest of his life. allures me: if she is chaste, if not too During his twenty-five year ministry in fussy or fastidious, if economical, if pa- as... Geneva, he preached an average of five ser- tient, if there is hope that she will be mons a week. He preached twice every interested in my health. “the best Sunday and every day of alternate weeks. In the weeks he was not preaching, he lec- Various people tried to arrange a marriage companion tured three times as an Old Testament pro- for him. First, a wealthy German woman of my fessor. He wrote a commentary on nearly was suggested, but she didn’t seem eager to every book of the Bible and on many theo- learn French. Another was suggested about life.” logical topics. His letters alone fill eleven fifteen years older than Calvin. Yet another volumes or some 40,000 pages of his Works. young woman was brought to Strasbourg He had many meetings in Geneva with for an interview, and Calvin was so hopeful pastors, deacons, and visitors. On top of it that he set a tentative marriage date. But all, his health was characteristically poor. It again, it didn’t work out. Finally, a young is amazing, given his schedule and its con- widow whom he already knew as part of stant interruptions, that he was able to ac- his congregation, Idelette, was suggested to complish so much. him by Bucer. Idelette’s husband, Jean Stordeur, had Even in Strasbourg, his schedule was busy. He been an Anabaptist leader with whom Calvin debated, writes in a letter about one such day’s work: and eventually, they became members of Calvin’s church in Strasbourg. Jean later died of the plague. When the messenger came to collect the beginning of Idelette was attractive, intelligent, and a woman of my book, I had to re-read twenty sheets of printer’s character. She also desired a good father for her chil- proofs. I also had a lecture, a sermon, four letters to dren. John later described her as “the faithful helper of write, a certain dispute to settle, and more than ten my ministry” and “the best companion of my life.” visitors, all of whom required attention. They had three children: one died at two weeks old, another at birth, and a third, born prematurely, also In a letter to Bucer, he wrote, “I cannot recall two con- died. Their marriage lasted nine years. Idelette became secutive hours without interruption.” At Geneva, it was sick, probably with tuberculosis, and died at age forty. even worse; he wrote: “I do not even have one hour John wrote to his friend Viret: (continued on page 18)

Page 17 KNOWING & DOING Summer 2002 Profiles in Faith: John Calvin (continued from page 17) free.” In another letter, he wrote, “The diffi- I am given to understand that your very culty is the vexations and brain racking inter- full sermons are giving some ground for ruptions which occur twenty or more times complaint. I beg you earnestly to restrict while I am writing one letter.” Yet Calvin yourself, even forcibly if necessary, rather Calvin had continued to work hard. He did not like to than offer Satan any handle which he will waste time. Even on his deathbed he contin- be quick to seize. We do not speak for our a real love ued to work. When his friends told him to own benefit but for that of our people. We take it easy, he said, “What! Would you have must remember proportion in teaching, so and the Lord find me idle when He comes?” that boredom does not give rise to disre- Calvin had a real love and sensitivity for spect.… Do not think that you can expect sensitivity for people. Once when he was sending a letter to from everyone an enthusiasm equal to people.... his friend Viret using a student as messenger, your own. he noticed another student looking some- We what jealous. Immediately, he wrote another Or to Melanchthon—who seems to have note to Viret telling him to pretend that the been somewhat timid like the New particularly note was important and sent it using the sec- Testament’s Timothy—he writes: ond student as messenger. see this We particularly see this sensitivity in his Let us follow our course with unswerving letters to his friends. For instance, he was sen- mind … Hesitation in the general or stan- sensitivity sitive to any criticism from Bucer, whom he dard bearer is far more shameful than is regarded as a father figure. He wrote to the flight of simple soldiers… In giving in Bucer, “If at any point I do not come up to way a little you have given rise to more your expectations, you know that I am in complaints and groans than would have his letters to your power. Warn or punish. Do whatever is done the open desertion of a hundred ordi- the right of a father toward his son.” Bucer nary men. his friends. responded, “You are my heart and soul.” In a letter to Melanchthon, Luther’s lieu- Calvin’s Theology tenant and a frequent recipient of letters from Many books have been written about Calvin, he wrote: Calvin’s theology. It is impossible to do jus- tice to the subject in this article, except to Can we not, as you say, talk more often, if mention a few things that Calvin’s theology only by letter? The gain would not be was not. yours, but mine, for nothing in the world First, Calvin’s sole or primary emphasis is more precious than the pleasure I find was not predestination. Basically, he inherited in reading your charming letters. and passed on this doctrine from earlier writ- ers: Augustine (whom he quotes more often Of his friendships with men such as Farel in the Institutes than any other non-biblical and Viret, he wrote in his dedication to his writer), Thomas Aquinas, and Martin Luther Commentary on Titus: (Bondage of the Will). In his 1559 edition of In- stitutes, he devotes only ninety pages of more I am sure that nowhere have friends ever than 1,500 pages to predestination and covers lived in such close fellowship and com- this doctrine in Book III under the doctrine of panionship as we have done in our minis- salvation and not in Book I under the doctrine try… It seems as if you and I are just one of God. In fact, if it were not for a couple of person. critics, Pigius and Bolsec, to whom Calvin re- sponded with a treatise, we would have very That does not mean that Calvin was un- little on this subject in Calvin’s writing. He able or unwilling to rebuke his friends. For was particularly concerned with this doctrine instance, once he wrote to Farel: (as with others) to go as far as Scripture goes

Page 18 KNOWING & DOING Summer 2002 and no further. B.B. Warfield calls Augustine the art of disputation and taught us to the theologian of grace, Luther the theolo- speak reasonably? Shall we say that they gian of justification, and Calvin the theolo- are insane who developed medicine, de- gian of the Holy Spirit because of his voting their labor to our benefit? What emphasis and unique development of this shall we say of all the mathematical sci- The Biblical teaching. ences? Shall we consider them the rav- Second, Calvin was not a cold, dry theolo- ings of madmen? No, we cannot read the principal gian. At Pittsburgh Theological Seminary I writings of the ancients on these subjects studied with Ford Lewis Battles, who was a without great admiration. We marvel at work of Calvin scholar and translator of his Institutes. them because we are compelled to recog- I remember him telling me that Romans 1:21 nize how preeminent they are. But shall the was Calvin’s life verse, particularly the we count anything praiseworthy or noble Spirit phrase, “they knew God, (but) they did not without recognizing at the same time honor Him or give thanks.” Calvin believed that it comes from God? Let us be is that we live to honor God and to give Him ashamed of such ingratitude. Those men thanks. The section entitled “Prayer” in Insti- whom Scripture calls “natural men” faith tutes, Book III, is classic. Calvin maintained were indeed sharp and penetrating in that the “principal work of the Spirit” is faith their investigation of things below. Let us and and the “principal exercise of faith is prayer.” accordingly learn by their example how Summing up life in Christ, he says: many gifts the Lord left to human nature the principal even after it was despoiled of its true The sum total comes back to this: Since good. exercise of the Scripture teaches us that it’s a princi- pal part of the service of God to invoke In his commentary on Genesis, Calvin as- faith him … he values this homage we do him cribes many human actions and advances to more than all sacrifices. the work of the Holy Spirit: is

Karl Barth, in his The Christian Life, under- For the invention of the arts, and of other prayer. stands that he is standing in the heritage of things which serve to the common use the Reformers when he argues that the cen- and convenience of life, is a gift from God tral virtue of spiritual life is invocation—call- by no means to be despised, and a faculty ing on His name in prayer. Barth then worthy of commendation...as the experi- structures the whole of “the Christian life” ence of all ages teaches us how widely the around the Lord’s Prayer. Calvin, too, saw rays of divine light have shone on unbe- prayer as the primary thing in our lives. lieving nations, for the benefit of the Third, Calvin was not a narrow parochial present life; and we see at the present thinker. He was openly appreciative of truth time that the excellent gifts of the Spirit wherever he found it. His emphases were are diffused through the whole human later called the doctrine of “common grace.” race. In his Institutes II.ii 15, Calvin writes: So, far from being narrow in his perspective What then? Shall we deny that the truth and unappreciative of pagan thought, he shone upon the ancient jurists who estab- was willing to value all truth as God’s truth. lished civic order and discipline with such great equity? Shall we say that the Servetus philosophers were blind in their fine ob- The first historical essay I wrote in college servation and artful description of na- was about the episode in Geneva with ture? Shall we say that those men were devoid of understanding who conceived (continued on page 21)

Page 19 KNOWING & DOING Summer 2002 A Conversation with Ravi Zacharias (continued from page 7)

today, so little of “Christ in you, the hope ment. Because my body was dehydrated In Islam, Allah of glory.”14 We have talked so much of and I was receiving fluids, I could not accepting and receiving that we have hold the New Testament in my hands. is seen as forgotten the intimacy with which He The Scripture read to me was John 14, comes and dwells within us. There is no where Jesus said to his apostles, “Because “distant and other world religion or worldview that I live, ye shall live also.”16 talks in those terms. I knew that whatever else that Scrip- totally In Islam, Allah is seen as distant and ture meant, it meant more than physical totally transcendent. In Buddhism, there life. I said, “This is the life that I have transcendent. is no god. In the core of Hindu thinking, yearned for.” I made my commitment to you are, in effect, made to become god. Jesus Christ and have never looked back, But in the Christian faith, there is the except to remember how He rescued me In Buddhism, nearness of God. We do not go to the and put a new song in my heart—new Temple anymore to worship; we take the hungers, new desires, new life. He put a there is no god. temple with us. This body is the temple new hunger into my heart, a hunger for of the living God.15 There is communion, God Himself. Prior to that, I was more In the core of there is intimacy. We understand that concerned about success, good grades, this body is where God wishes to make good jobs. I was constantly thinking Hindu His residence, and we see the sacredness about what others thought about me. of the human body. God refocused my attention on Himself. thinking, you You cannot take planes and ram them I knew that this was not some kind of into buildings to kill people. People are motivational therapy but a new kind of are, in effect, individual temples in which God wishes relationship. There is a difference be- to dwell. Osama bin Laden talks about tween a person who hungers for love and bombs dropping into mosques, attempt- one who has found love. God put in my

made to ing to evoke the anger of the radicals. heart that great hunger for Him, even as I The teaching of Christ is very different knew that in Him I had already begun become god. from the philosophy of Mr. bin Laden. It the process of being filled. Before I heard

is not the building that is sacred; it is the those Scriptures I was completely empty. But in the individual who is sacred. In every life he Now I had found through the Person of has killed, he has killed a temple of God. Christ how I could be filled. Christian “ HOW DID YOU COME TO KNOW CHRIST AS WHAT IS IT ABOUT THE GOSPEL THAT faith, there is YOUR SAVIOR? EXCITES YOU AS YOU PROCLAIM THE CHRISTIAN FAITH AROUND THE WORLD? the nearness of I came to know Christ at the age of 17 while living in New Delhi, India, where I The more I read and understand about was reared. My father worked for the other worldviews and other world reli- God. Indian government. Growing up in In- gions, the more magnificent Christ ap- dia, I faced many struggles, not the least pears. I have a return invitation from a of which was academic competition in a leading Muslim cleric in a strongly Mus- highly stratified culture. One day I real- lim country to do two open forums at a ized that I really didn’t have any mean- university. Absolutely nothing compares ing in life. So, at the age of 17, I to the message of the Gospel of Jesus attempted to take my own life by poison- Christ. So I go there with a thrill in my ing myself. heart that the Christian message stands Then, when I was recovering in a hos- so magnificently and so beautifully be- pital, a friend brought me a New Testa- fore a world in need.

Page 20 KNOWING & DOING Summer 2002 I pray for God to open the eyes and sought on numerous occasions to persuade hearts of people in all cultures. Among Servetus of his errors; Calvin sought a less former Muslims who are now Christians, painful death for Servetus; and the Swiss cit- more than 90 percent of those with whom ies agreed to his punishment. None of these I have talked have come to know Christ qualifications excuse Calvin. Perhaps the un- Good through a dream or a vision. God used intended but beneficial consequence was their own worldview through which to that the reaction by Castellio and others to theologians reveal Christ. We must be men and Servetus’ death had an influence on the be- women of prayer, to pray for the salva- lief in religious liberty today. are not tion of people all over the world. As we wisely and gently present the Person and Last Days always the work of Jesus Christ, many people Calvin’s last days were spent working as will find Him irresistible. much as he could, writing, preaching, and good men, teaching. Sometimes he was carried to a (1) From “Theology of Culture” by Paul Tillich, ed- chair in the pulpit to preach. When the end nor ited by Robert C. Kimball, © 1959 Oxford University was near, “Lord, how long!” was the cry on Press, Inc., New York, New York. (2) Hebrews 12:2, his lips. In a final meeting with Geneva’s vice versa, KJV. (3) Matthew 27:46, NIV. (4) Isaiah 59:2. (5) 2 ministers, he confessed his faults and asked Corinthians 5:21. (6) Galatians 3:13. (7) 2 Corinthians but 5:18. (8) Ephesians 2:13, 18. (9) Ephesians 2:13. (10) for forgiveness for anything he had done to Cf. John 8:46. (11) Luke 23:4, KJV. (12) Luke 23:41, offend them. Calvin gave instructions that he KJV. (13) Galatians 2:20, NIV. (14) Colossians 1:27, be buried in an ordinary cemetery with no Calvin’s life NIV. (15) 1 Corinthians 6:19. (16) John 14:19, KJV. gravestone so that no one would make it a Bible verses marked NIV are taken by permission and theology from The Holy Bible, New International Version, shrine. As a result, his gravesite is unknown. copyright © 1973, 1978, 1984, International Bible So- J.I. Packer sums up this complex personal- were all of ciety, Colorado Springs, Colorado. ity. Calvin was: a piece. This work was taken from DECISION magazine, Bible-centered in his method, God-cen- March 2002; ©2002 Billy Graham Evangelistic As- sociation; used by permission, all rights reserved. tered in his outlook, Christ-centered in Consistency his message; he was controlled through- out by a vision of God on the throne and was his a passion that God should be glorified... Profiles in Faith: John Calvin He lived as he preached and wrote, for the hallmark, (continued from page 19) glory of God. Good theologians are not always good men, nor vice versa, but both as a Michael Servetus, Spanish physician and Calvin’s life and theology were all of a self-styled theologian, and the controversy piece. Consistency was his hallmark, both thinker over toleration and religious liberty it as a thinker and as a writer. caused. Servetus was judged by civil authori- and as a ties as a heretic for vehemently denying the Trinity and other central doctrines of faith. NOTE: If you wish to do further reading on Calvin, Alister McGrath’s biography, A Life of John Calvin, writer. He was burned in Geneva with Calvin’s ap- would be a good place to start. If you are really ambitious, proval. try reading the Institutes, which Wesley (despite some Many excuses for this action have been disagreements) claimed was the most valuable book next made, such as: death for heretics was part of to the Bible. Or, try any of Calvin’s commentaries on the Bible. His goal of clarity and brevity mixed with much the spirit of the age; Servetus was foolish in practical application make these works some of the most his provoking action by the state; Calvin helpful guides to Scripture anywhere.

Page 21 KNOWING & DOING Summer 2002 Conversational Apologetics (continued from page 15) In Luke 18, Jesus is asked the question, the assumption made, and in this case, it is what “Good teacher, what must I do to inherit eter- is assumed that must be challenged. Failure to nal life?” The question is a good one. On the do this will always result in disaster—which is face of it, this is a perfect question for Jesus to why one thinker defined logic as going ...one jump straight in and tell him what he should wrong with confidence. A faulty starting believe. Instead, Jesus decides to ask a ques- point will throw everything else out of kilter. thinker tion of his own. “Why do you call me good?” The faulty assumption made is the belief he replies. I don’t know if you have stopped that the claim “everything is relative” can be defined logic to consider what went through the man’s meaningfully stated. To state that everything mind when this reply came back. I am certain is relative is to make an absolute claim. If it is as going it was not a reply that he was expecting; I am absolute, then it follows that not everything is equally certain that it caused him to begin relative. Literally, nothing has been said. You wrong with thinking. “No one is good but God alone,” run into a similar problem if you try to deny Jesus continues. However, if no one is good that there is such a thing as truth. The state- confidence. but God alone, and Jesus is good, then it must ment “There is no such thing as truth” as- also follow that Jesus is God. Immediately, sumes that there is such a thing. What you A faulty Jesus has taken this man to the logical conclu- are in effect saying is “The truth is, there is no sion that must follow from his own admis- such thing as truth.” However, if the state- starting sion. It is done quickly and incisively, and ment is true, then there is such a thing as there can be no doubt as to the implications truth. If there is no such thing as truth, then point will that Jesus has spelled out. the statement is not true. If it is not true, why believe it? The statement is literally nonsensi- throw Exposing Contradictions cal, and “nonsense remains nonsense,” said everything Asking questions can also be a gentler way of C. S. Lewis, “even if you talk it about God!” exposing contradictions, and this is certainly else out of the case when dealing with relativism. When Defining the Issue I was an undergraduate, I was involved in a Frequently as Christians, we want to jump in kilter. student support service. We were not al- with answers to questions without really lowed to give advice, only to listen and ask thinking about the assumptions in people’s people questions. One evening, two young minds concerning the issue at hand. In Mat- girls arrived at the center, one of whom had thew 22, Jesus is asked whether it is right to slashed her wrists with a razor blade in an at- pay taxes to Caesar or not. If someone asked tempt to take her own life. As they sat oppo- you today whether you thought Christians site me, the girl whose wrists were beginning should pay their taxes or not, the answer you to heal over looked at me and said, “There is would give, I’m sure, would be “yes.” Why is no such thing as truth. If there was, then I it, then, that in Matthew 22, instead of giving would have a reason to live.” a one-word answer, Jesus again asks a series My immediate reaction was to offer my of questions of his own? The reason is that the resignation from the service there and then, issue of paying taxes had become clouded in so that I could proceed to tell her why I the minds of the people in Jesus’ day. As a thought that this position was philosophi- matter of fact, Jesus knows that the question cally untenable. Instead, I asked her a simple is a trap. question that I had been asked myself a few Israel was under occupation by the Ro- years earlier: “You say that there is no such mans, who were regarded by the Jews as the thing as truth—tell me, is that statement evil oppressors. To pay taxes, and certainly to true?” It was as if someone turned the lights collect them, was seen to be strengthening the on in her life. It is correct to conclude that life hand of the enemy. Was not Israel God’s cho- must be meaningless if there is no such thing sen people? Was this not their land? Surely to as truth. However, the conclusion depends on help the Romans was to go against God himself.

Page 22 KNOWING & DOING Summer 2002 In the minds of the listeners, if Jesus is going to and the fetus doesn’t really do much. For the be on God’s side, he is expected to say no. If he Christian, however, life is defined, essen- says no, it will get back to the authorities, and tially, on the basis of who we are. To answer he will be arrested—which is what the ques- the question of choice without first raising tioners want. If he says yes, then he will lose the the issue about how to define life is to fall Giving the respect of the people. As far as the questioners into a trap by failing to effectively communi- are concerned, it is a win/win situation. cate with the people listening. right answer Jesus however asks for a coin. “Whose portrait Giving the right answer does not rectify is this?” He asks. “Whose inscription?” the problem of asking the wrong question. does not “Caesar’s,” they reply. “Give to Caesar what is The question must first be reformulated Caesar’s and to God what is God’s,” Jesus an- before any answer can be given. rectify the swers. There is much more that can be said and Do you see what has happened? Jesus has written on this topic. Indeed, it already problem of redefined the issue at hand. Yes, pay your has. Let us listen carefully to what is being taxes, he says, but he answers in such a way as asked, and then get as much help as we asking the to make sure that no one misunderstands can to effectively share that which has what he is saying. He has not only answered changed our lives. wrong the question, but also the sentiment and preju- dice that lay behind the question. Frequently, Michael Ramsden was born in Hertford, England, question. as Christians, we think we have discharged in 1971. He lived in England until the age of seven our obligation to communicate the Gospel by when he moved to the UAE, then to Saudi Arabia, The question answering questions put to us, without at- and finally to Cyprus, where his parents still live. It tempting to disarm what lies behind the ques- was while living in Cyprus that he came into con- must first be tion. tact with Christians, and, through the love and Let’s take a contemporary example with a teaching of a youth leader, he came to Christ in reformulated lot of feeling behind it, the question of abor- 1988. He then came back to England, first to study tion. The temptation again is to rush in with for a degree in law at the University of Hull and before any answers, when really we should first of all be then to study for a doctorate in law and economics thinking about questions to help the situa- at the University of Sheffield. answer can tion along. The way that the issue is nor- During his time at Sheffield, he became increas- be given. mally phrased is in terms of choice—does a ingly involved with and committed to apologetics woman have the right to choose what hap- and evangelism. Although a career in law or eco- pens to her own body? The question, when nomics was the obvious direction, Michael knew phrased this way, seems to allow only one that his passion was to share Christ and to help re- answer—yes, she does have the right to move the obstacles to faith. choose. Throughout Michael’s Christian life, Dr. However, it is actually the wrong starting Zacharias’ tape ministry had inspired and encour- aged him. Dr. Zacharias agreed to speak at an evan- question. The first question is not about gelistic outreach at the University of Hull, and it choice, it is about how to define life. If you was through this initial contact that Michael came were to ask the question, “When does some- to know Ravi and Margie Zacharias and their vi- one have the right to terminate an innocent sion. At a founders conference in 1995, Michael person’s life?” the answer from most people discovered the RZIM vision statement was almost would be never. The primary question, identical to one that he had written and posted on therefore, is not one of choice, but how do the wall of his student room. Michael came on staff you define life? Is what is in the womb a hu- with RZIM in January 1997 and is now the Euro- man life or not? If it is a human life, should it pean Director of the Zacharias Trust, working as an be protected? If it is not a human life, what is apologist and evangelist reaching students and pro- wrong in terminating it? Many people define fessionals internationally. He is married to Anne, life pragmatically in terms of what we do, and has a daughter, Lucy, and a son, James.

Page 23 KNOWING & DOING Summer 2002 COMING IN 2002 ¡ Dr. Ravi Zacharias Conference, “Lessons From War in a Battle of Ideas,” June 7-8 at McLean Bible Church, Vienna, VA

¡ Summer Colloquium featuring Dr. Jim Houston & Dr. Steve Garber, “The Love of God & The Love of Learning,” June 19- UPCOMING EVENTS 22, at the Center for Christian Study, Charlottesville, VA

¡ Dr. N.T. Wright Conference, September 27-28 at The Falls Church Episcopal, Falls Church, VA

¡ Dr. Dennis Hollinger Conference, “Choosing the Good: Ethics in a Complex World,” November 8-9, National Presbyterian Church, Washington, DC

COMING IN 2003 ¡ Dallas Willard & Richard Foster, May 2-3, McLean Bible Church, Vienna, VA ¡ Dr. Alister McGrath, October 3-4, The Falls Church Episcopal, Falls Church, VA

Lessons from War in a Battle of Ideas: Apologetics in the 21st Century RAVI ZACHARIAS CONFERENCE: JUNE 7-8, 2002 The C.S. Lewis Institute is very pleased to offer a conference June 7-8, 2002, at McLean Bible Church with internationally known author, apologist, and speaker Ravi Zacharias. Ravi has spoken in over fifty countries, including the Middle East, Viet- nam, and Cambodia (during the military conflict) and in numerous uni- versities worldwide, notably Harvard, Princeton, and Oxford. He has addressed writers of the peace accord in South Africa, President Fujimori’s cabinet and parliament in Peru, and military officers at the Lenin Military Academy and the Center for Geopolitical Strategy in Moscow. He is well- versed in the disciplines of comparative religions, cults, and philosophy and held the chair of evangelism and contemporary thought at Alliance Theological Seminary for three-and-a- half years. Born in India in 1946, Mr. Zacharias immigrated to Canada with his family twenty years later. He received his Masters of Divinity from Trinity Evangelical Divinity School and honor- ary doctorates from Houghton College, Asbury College, and Tyndale College and Seminary.

Conference Registration & Tape Orders: 703/620-4056

KNOWING & DOING is published by the C.S. Lewis Institute and is available on request. A suggested annual contribution of $20 or more is requested to provide for its production and publication. An e-mail version (PDF file) is available as well. E-mail a request to [email protected].

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