Notes
Introduction
1For an excellent survey, see Avery Dulles, A History of Apologetics (Philadelphia: Westminster, 1971).
2A distinguished exception is R. C. Sproul, If There Is a God, Why Are There Atheists? (Minneapolis: Bethany House, 1974).
3A recent survey among students uncovered the following as the two top reasons for rejecting Christianity: “Christians are hypocrites”; “Christians are too exclusive.” Neither of these reasons are “academic” or “intellectual.” Robert M. Kachur, “Why I’m Not a Christian,” HIS (February 1986), 7–10.
Chapter 1: The Theological Foundations of Effective Apologetics
1This consideration has a distinguished history of use within the Christian tradition. Augustine’s careful analysis of the theme of “the clouded mind” is especially important in this connection, in that it shows that he is aware of potential limitations on our natural knowledge of God, on account of human sin. Calvin and Luther expressed reservations of a related kind. There was every danger, they argued, that what can be known of God from nature might, on account of human sin, be argued to be all that can be known of God. In this way, nature could easily become idolized, with the creation being worshiped in place of the Creator. Calvin’s response to this difficulty was to construct a sophisticated theological framework by which the value of the creation could be affirmed while in no way confusing it with the God who brought it into being.
2Calvin, Institutes, I.v.9.
3Karl Barth, Dogmatics in Outline (London: SCM Press, 1949), 23.
4The theme of an especially powerful section in Barth’s Church Dogmatics, 8 vols. (Edinburgh: T. & T. Clark, 1956–75), IV/1, 157–210.
5John L. McKenzie, “The Word of God in the Old Testament,” Theological Studies 21 (1960), 205.
6See Ford Lewis Battles, “God Was Accommodating Himself to Human Capacity,” Interpretation 31 (1977), 19–38.
7This point is brought out clearly by A. N. Wilder, Early Christian Rhetoric: The Language of the Gospel (London: SCM Press, 1964).
8Opera Calvini (Corpus Reformatorum edition) 26.387–8 ‘Dieu s’est fait quasi semblable une nourrice, qui neparlera point à un petit enfant selon qu’elle feroit à un homme…nostre Seigneur s’est ainsi familièrement accommodé nous.”
9E.g., OC29.70, 356; 36.134; 43.161.
10OC32.364–5.
11Institutes, I.xiii.1.
12A point brought out superbly by W. Balke, “The Word of God and Experientia According to Calvin,” in W. H. Neuser, ed., Calvinus ecclesiae doctor (Kampen: de Groot, 1978), 19–31.
13C. S. Lewis, Surprised by Joy (London: Collins, 1959), 20.
14C. S. Lewis, “The Language of Religion,” in Christian Reflections (London: Collins, 1981), 169.
15Westminster Shorter Catechism, question 31.
16See further Alister McGrath, Making Sense of the Cross (Leicester: Inter-Varsity Press, 1992), 45–86.
17Hendrik Kraemer, The Christian Message in a Non-Christian World (London: Edinburgh House Press, 1938), 303.
18See Basil Mitchell, “Contemporary Challenges to Christian Apologetics,” in How to Play Theological Ping-Pong (London: Hodder & Stoughton, 1990), 25–41, esp. 25.
19C. S. Lewis, God in the Dock (Grand Rapids: Eerdmans, 1970), 96.
20See Kenneth E. Bailey, Poet and Peasant (Grand Rapids: Eerdmans, 1976); Joachim Jeremias, The Parables of Jesus (London: SCM Press, 1963); David Wenham, The Parables of Jesus (London: Hodder & Stoughton, 1989).
21Kenneth E. Bailey, Through Peasant Eyes (Grand Rapids: Eerdmans, 1980), xv.
22J. A. Baird, Audience Criticism and the Historical Jesus (Philadelphia: Westminster, 1969).
23See Paul Collart, Philippes: ville de Macedoine depuis ses origines jusqu’à la fin de l’époque romaine (Paris: Boccard, 1937).
24See Bertil Gartner, The Areopagus Speech and Natural Revelation (Uppsala: Gleerup, 1955).
25See F. F. Bruce, The Defense of the Gospel in the New Testament (Grand Rapids: Eerdmans, 1959).
Chapter 2: Points of Contact
1Georgias, 493b–d.
2Diogenes Allen, The Traces of God (Cambridge, Mass.: Cowley Publications, 1981), 19.
3Paul Elmer Moore, Pages from an Oxford Diary (Princeton: Princeton University Press, 1937), sec. XVIII.
4Augustine, Confessions, I.i.l, translated by H. Chadwick (Oxford: Oxford University Press, 1991), 3.
5For a superb presentation of Augustine’s thoughts on this tension, see John Burnaby, Amor Dei: A Study in the Religion of St Augustine (London: Hodder & Stoughton, 1938), 52–73.
6Confessions XII. xvi.23; Chadwick, 257.
7C. S. Lewis, Surprised by Joy (London: Collins, 1959), 20.
8Ibid., 19.
9C. S. Lewis, Screwtape Proposes a Toast (London: Collins, 1965), 97–98.
10Simone Weil, Waiting for God (New York: Putnam, 1951), 210.
11Lewis, Screwtape Proposes a Toast (London: Collins, 1965), 99.
12Extract from a sermon preached by the author at Ridley College, University of Melbourne, Australia, 16 July 1991.
13John Polkinghorne, Science and Creation: The Search for Understanding (London: SPCK, 1988), 20–21.
14C. S. Lewis, Mere Christianity (New York: Macmillan, 1952), 31–32.
150n these, see Colin Brown, Philosophy and the Christian Faith (Leicester: Inter-Varsity Press, 1986), 20–32; Keith E. Yandell, Christianity and Philosophy (Grand Rapids: Eerdmans, 1984), 48–97.
16Francis Schaeffer, Trilogy (Leicester: Inter-Varsity Press, 1990), 262–63.
17Pp. 147–55.
18Perhaps the most accessible exploitation of this approach is to be found in the writings of John Polkinghorne. The following of his works should be consulted: The Way the World Is (London: SPCK, 1983); One World (London: SPCK, 1986); Science and Creation (London: SPCK, 1988); Science and Providence (London: SPCK, 1989). Those wishing to explore his potential as a communicator of key aspects of modern quantum theory should explore his The Quantum World (London: Longman, 1986).
19Polkinghorne, The Way the World Is, 12.
20Jeffrey Stout, Ethics After Babel (Princeton: Princeton University Press, 1988), 109–23.
21Lewis, Mere Christianity, 16.
22For the distinction, see Alister E. McGrath, Luther’s Theology of the Cross (Oxford: Blackwell, 1985), 164–69.
23Austin Farrer, Said or Sung (London: Faith Press, 1960), 13.
24Extract from a talk given to an audience of students drawn from tertiary educational institutions throughout the Melbourne area, 24 July 1991.
Chapter 3: From Assent to Commitment
1Ludwig Wittgenstein, Philosophical Investigations, 2d ed. (Oxford: Basil Blackwell, 1958), secs. 19, 23. More generally, see D. M. High, Language, Persons and Belief: Studies in Wittgenstein’s Philosophical Investigations (Oxford: Oxford University Press, 1967); William Hodern, Speaking of God: The Nature and Purposes of Theological Language (London: Epworth, 1965).
2Ferdinand de Saussure, Cours de linguistique générale (Wiesbaden: Harassowitz, 1967), 146–57; S. Ullmann, Semantics: An Introduction to the Science of Meaning (Oxford: Blackwell, 1962), 80–115.
3See A. Grabner-Haider, Semiotik und Theologie: religiose Rade zwichen analytischer und hermeneutischer Philosophie (Munich: Kosel Verlag, 1973), 51–143.
4See J. Trier, Der deutsche Wortschaft im Sinnbesinn des Verstandes (Heidelberg: Winter Verlag, 1931).
5For its occurrence, see Melanchthon, Loci Communes (1521 ed.), preface.
6Luther’s Works, The Liberty of a Christian, 54 vols. (Minneapolis: Augsburg, 1974–90), 31:351.
7Raymond Aron, Dimensions de la conscience historique (Paris: Gallimard, 1961), 52; cf. the remark of Sartre on the French Revolution: “We already knew the biography of Robespierre…as a succession of well-established facts. These facts appear concrete because they are known in detail, but they lack reality since we can no longer connect them to the totalizing movement.” Jean-Paul Sartre, Critique de la raison dialectique, 2 vols. (Paris: Gallimard, 1960), 1:86.
8See 35–37.
9See Appendix B, ‘A Critique of Presuppositionalism: Cornelius van Til.’
10The point will be familiar to readers of works such as Alasdair MacIntyre’s Whose Justice? Which Rationality? which stresses the variety of rationalities available in the intellectual marketplace.
11For a good account, see R. C. Sproul et al, Classical Apologetics (Grand Rapids: Zondervan, 1984), 243–52.
12See Sheldon Vanauken, A Severe Mercy (London: Hodder & Stoughton, 1977), 75–100.
13Ibid., 98–99.
14Ibid., 99.
Chapter 4: What Keeps People from Becoming Christians?
1Michael Green, Evangelism Through the Local Church (London: Hodder & Stoughton, 1990), 144–45. The point is developed further at 260–64.
2Cited by E. E. Evans-Pritchard, Theories of Primitive Religion (Oxford: Clarendon, 1965), 100.
3See Alister E. McGrath, A Life of John Calvin (Oxford/Cambridge, Mass.: Blackwell, 1990), 12–21.
4D. R. Davies, On to Orthodoxy (London: Hodder & Stoughton, 1939).
5Ibid., 27. The reference to the “Great War” reminds us that Davies wrote before the outbreak of the Second World War.
6Ibid., 13.
7Ibid., 207.
8Richard Holloway, Another Country, Another King (London: Collins, 1991), 112.
9Ibid., 113.
10Pp. 48–52.
11Basil Mitchell, How to Play Theological Ping-Pong (London: Hodder & Stoughton, 1990), 56. See also Alister E. McGrath, “Doctrine and Ethics,” Journal of the Evangelical Theological Society 34 (1991): 145–56.
12See J. H. Harvey and C. Weary, eds., Perspectives on Attributional Processes (Iowa: University of Iowa Press, 1981).
13Full details in Peter Brown, Augustine of Hippo (London: Faber & Faber, 1967).
14Augustine, Confessions, V.xiii.23-xiv.25, trans. H. Chadwick (Oxford: Oxford University Press, 1991), 88.
15Two resources here are Os Guinness, Doubt: Faith in Two Minds (Oxford/Batavia, Ill.: Lion, 1979); Alister McGrath, Doubt: Handling It Honestly (Leicester: Inter-Varsity Press, 1990), U.S. ed., The Sunnier Side of Doubt (Grand Rapids: Zondervan, 1990).
16See M. J. Ferreira, Scepticism and Reasonable Doubt (Oxford: Clarendon, 1986).
17Nancy Cartwright, How the Laws of Physics Lie (Oxford: Clarendon, 1989).
18See the exposition in Rom Harré, The Philosophies of Science (Oxford: Oxford University Press, 1974), 42–43.
19Harr´, Philosophies of Science, 43. For a point-by-point refutation of these three principles, see 43–48.
20There is a vast literature. Wilfred Sellars, Science, Perception and Reality (New York: Humanities Press, 1963), provides an excellent starting point.
21Willard van Orman Quine, From a Logical Point of View, 2d ed. (New York: Harper & Row, 2d ed., 1963), 42–43.
22Willard van Orman Quine, Methods of Logic (London: Routledge & Kegan Paul, 1952), xiii.
23Karl Popper, The Poverty of Historicism, 2d corrected ed. (London: Routledge & Kegan Paul, 1961). The unusual title of the work alludes to the title of Marx’s book The Poverty of Philosophy, which was in turn an allusion to Proudhon’s Philosophy of Poverty.
24Francis Schaeffer, Trilogy (Leicester: Inter-Varsity Press, 1990), 132–33.
25Ibid., 110.
26Ibid., 58.
27Ibid., 134.
28Ibid., 140.
29Its most widely used publication to date is Roger Fisher and William Ury, Getting to Yes: Negotiating Agreement Without Giving In (London: Hutchinson, 1984).
30Ibid., 29–30.
Chapter 5: Intellectual Barriers to Faith
1See Max W. Wartofsky, Feuerbach (Cambridge: Cambridge University Press, 1982), 252–340.
2I use the English word projection to translate the German term Vergegenstândigung. An alternative translation might be “objectification.” See Wartofsky, Feuerbach, 206–10.
3See 156–60.
4For a helpful introduction, see Martin Redeker, Schleiermacher: Life and Thought (Philadelphia: Fortress, 1973).
5See J. Glasse, “Barth on Feuerbach,” Harvard Theological Review 57 (1964), 69–96.
6Eduard von Hartmann, Geschichte der Logik, 2 vols. (Leipzig, 1900), 2:444.
7TWe have already explored the theological foundations and consequences of this notion of a “point of contact” in Chapter 1 and examined it further in relation to the Christian resolution of the Euthyphro dilemma in ethics (39–42).
8For a biography, see Ernest Jones, Sigmund Freud: Life and Work, 3 vols. (London: Hogarth, 1953–57).
9See Fraser Watts and Mark Williams, The Psychology of Religious Knowing (Cambridge: Cambridge University Press, 1988), 24–37.
10Sigmund Freud, The Future of an Illusion in Complete Psychological Works, 24 vols. (London: Hogarth, 1953-), 21:30.
11See Paul Ricoeur, Freud and Philosophy: An Essay on Interpretation (New Haven: Yale University Press, 1970).
12For what follows, see A.-M. Rizzuto, The Birth of the Living God: A Psychoanalytical Study (Chicago: University of Chicago Press, 1979); W. W. Meissner, Psychoanalysis and Religious Experience (New Haven: Yale University Press, 1984).
13Sigmund Freud, “Leonardo da Vinci and a Memory of His Childhood,” in Complete Psychological Works, 11:123.
14Jones, Sigmund Freud, 2:394.
15See B. Spilka, R. W. Hood, and R. L. Gorsuch, The Psychology of Religion: An Empirical Approach (Englewood Cliffs, N.J.: Prentice-Hall, 1985).
16See Michael J. Buckley, At the Origins of Modern Atheism (New Haven/London: Yale University Press, 1987).
17Buckley, Origins of Modern Atheism, 67.
18Alasdair Maclntyre and Paul Ricoeur, The Religious Significance of Atheism (New York: Columbia University Press, 1969), 14.
19Alasdair Maclntyre, “Is Understanding Religion Compatible with Believing?” in B. R. Wilson, ed., Rationality (Oxford: Blackwell, 1974), 73.
20For a more detailed discussion, see 147–55.
21For these points, see J. L. Mackie, “Evil and Omnipotence,” in B. Mitchell, ed., The Philosophy of Religion (Oxford: Oxford University Press, 1970), 92–104; Basil Mitchell, The Justification of Religious Belief (London. Macmillan, 1970), 15–16.
22Hume’s original point was that, having experience only of this world, we cannot declare that it is “the best of all possible worlds.” For precisely the same reasons, we cannot know that it is not the best of all possible worlds. That judgment requires access to information that we do not possess and can never possess.
23C. S. Lewis, The Problem of Pain (London: Geoffrey Bles, 1940), 14.
24Ibid., 16.
25Ibid., 22.
26Ibid., 35.
27Ibid., 36.
28See 45–46.
29C. S. Lewis, Problem of Pain, 83.
30Ibid., 81.
31For what follows, see Alister McGrath, Suffering (London: Hodder & Stoughton, forthcoming)
32We explore and evaluate Marx’s views on the nature of Christianity later: see 156–60.
33Lesslie Ncwbigin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans, 1989), 1. The following works should also be consulted: Norman Anderson, Christianity and Comparative Religion (Leicester: Inter-Varsity Press, 1970); Gavin D’Costa, Theology and Religious Pluralism (Oxford: Blackwell, 1986); Stephen Neill, Christian Faith and Other Faiths (Oxford: Oxford University Press, 1970); Lesslie Newbigin, The Finality of Christ (London: SCM Press, 1969). These last two works are by leading writers with long experience of the complex Indian situation, and are especially recommended.
34Diogenes Allen, Christian Belief in a Postmodern World (Louisville: Westminster/John Knox Press, 1989), 9.
35John Milbank, “The End of Dialogue,” in G. D’Costa, ed., Christian Uniqueness Reconsidered: The Myth of a Pluralistic Theology of Religions (Maryknoll, N.Y.: Orbis, 1990), 174–91; quote at 176. This essay merits detailed reading.
36John Hick, Truth and Dialogue (London: Sheldon Press, 1974), 148.
37John Hick, God and the Universe of Faiths (London: Collins, 1977), 146.
38Hugo Meynell, “On the Idea of a World Theology,” Modern Theology 1 (1985), 149–63.
39Richard Rorty, The Consequences of Pragmatism (Minneapolis: University of Minnesota Press, 1982), 166.
40Newbigin, Gospel in a Pluralist Society, 9–10.
41John Hick, The Second Christianity (London: SCM Press, 1983), 86.
42Michael Green, Evangelism and the Local Church (London: Hodder & Stoughton, 1990), 61.
43For full analysis of the issues, see Peter Carnley, The Structure of Resurrection Belief (Oxford: Clarendon, 1987), with full bibliography.
44See Gary R. Habermas, “Resurrection Claims in Non-Christian Religions,” Religious Studies 25 (1989), 167–77.
45For demonstration that paradox does not require a break with classical logic, see D. Elton Trueblood, Philosophy of Religion (New York: Harper & Row, 1957), 25–26.
46John Hick, ed., The Myth of God Incarnate (London: SCM Press, 1977), 167–85.
47See Alister E. McGrath, “Homo assumptus? A Study in the Christology of the Via Moderna, with Particular Reference to William of Ockham,” Ephemerides Theologicae Lovanienses 60 (1984), 283–97. See further Alfred J. Fredoso, “Human Nature, Potency and the Incarnation,” Faith and Philosophy 3 (1986): 27–53; Richard Cross, “Nature and Personality in the Incarnation,” Downside Review 107 (1989): 237–54.
48Ithaca/London: Cornell University Press, 1986. See also the excellent earlier study of R. T. Herbert, Paradox and Identity in Theology (Ithaca/London: Cornell University Press, 1979). For a rather wooden and unpersuasive response, see J. Hick, “The Logic of God Incarnate,” Religious Studies 25 (1989), 409–23.
49See the excellent discussion of the views of Spinoza and others in G. R. Lewis and B. A. Demarest, Integrative Theology (Grand Rapids: Zondervan, 1987–92), 2:347–51.
50Gerhard O. Forde, Theology Is for Proclamation (Minneapolis: Fortress, 1990), 70–71.
51C. S. Lewis, letter to Arthur Greeves, 11 December 1944, in W. Hooper, ed., They Stand Together (London: Colins, 1979), 503.
52Thomas C. Oden, After Modernity…What? Agenda for Theology (Grand Rapids: Zondervan, 1989), 168–69.
53See 44–46.
54See 30–34.
55For a detailed discussion of the idea of a “model,” see Alister E. McGrath, Understanding the Trinity (Grand Rapids: Zondervan, 1990), 45–77.
56See 139–41.
57See 42–43.
58For a full account of its potential here, see Alister E. McGrath, Justification by Faith (Grand Rapids: Zondervan, 1990), 77–95.
59A useful little study is Lesslie Newbigin, Sin and Salvation (London: SCM Press, 1956).
60G. K. Chesterton, The Everlasting Man (London: Hodder & Stoughton, 1934), 4–5.
61See Alister E. McGrath, Luther’s Theology of the Cross (Oxford: Blackwell, 1985), for details.
62See 123–33.
Chapter 6: A Clash of Worldviews
1Diogenes Allen, Christian Belief in a Postmodern World (Louisville: Westminster/John Knox Press, 1989), 2.
2For an excellent introduction by a leading philosopher of religion, see Allen, Christian Belief in a Postmodern World, 1–19. For more specialized studies, see Frederick Ferré, Shaping the Future: Resources for the Post-Modern World (New York: Harper & Row, 1976); David R. Griffin, God and Religion in the Postmodern World (Albany, N.Y.: State University of New York, 1988); Houston Smith, Beyond the Post-Modern Mind (New York: Crossroad, 1982); Harvey Cox, Religion in the Secular City: Towards a Postmodern Theology (New York: Simon & Schuster, 1984).
3This is explored in Alister E. McGrath, The Genesis of Doctrine (Oxford/Cambridge, Mass.: Blackwell, 1990), 172–200.
4Basil Mitchell, Morality, Religious and Secular (Oxford: Clarendon, 1980); Alasdair MacIntyre, Whose Justice, Which Rationality? (Notre Dame, Ind.: University of Notre Dame, 1988).
5We explored this question briefly at 63–65.
6Thomas C. Oden, After Modernity…What? Agenda for Theology (Grand Rapids: Zondervan, 1989), 75.
7See 181–86. ???
8See Alister E. McGrath, The Making of Modern German Christology (Oxford: Blackwell, 1986); new ed. in preparation (Leicester: Inter-Varsity Press, and Grand Rapids: Zondervan, forthcoming).
9Albert Schweitzer, The Quest of the Historical Jesus (London: Black, 1954).
10Iris Murdoch, The Sovereignty of the Good (London: Collins, 1970), 80.
11A useful introduction may be found in Gottfried Martin, Kant’s Metaphysics and Theory of Science (Manchester: Manchester University Press, 1955), 16–20.
12MacIntyre, Whose Justice? Which Rationality? 6.
13Hans-Georg Gadamer, Truth and Method (London: Sheed & Ward, 1975), 271.
14Rudolf Carnap, “Intellectual Autobiography,” in P. A. Schilpp, ed., The Philosophy of Rudolf Carnap (La Salle, Ill.: Open Court, 1963), 57.
15Allen, Christian Belief in a Postmodern World, 132.
16Wilfrid Sellars, Science, Perception and Reality (New York: Humanities, 1963).
17N. R. Hanson, Perception and Discovery (Cambridge: Cambridge University Press, 1961), 169.
18Ibid., 246–47.
19Ibid., 216.
20Ibid., 234.
21For a thoughtful and sympathetic study of the theological side of things, see Nicholas Lash, A Matter of Hope (London: Darton, Longman & Todd, 1981). More generally, see David McLellan, Karl Marx: His Life and Thought (London: Macmillan, 1973); Delos B. McKown, The Classical Marxist Critiques of Religion (The Hague: Nijhoff, 1975).
22V. I. Lenin, Religion (London: Lawrence and Wishart, 1932), 11–12.
23Karl Marx, Das Kapital 3 vols. (Moscow: Progress Publishers, 1958—59), 1:79.
24See 94–100.
25Karl Marx, “Zur Kritik der hegelschen Rechtsphilosophie,” in Werke, 4 vols. (Berlin, 1959–61), 1:379.
26Marx, “Kritik,” in Werke, 1:488.
27This is an extremely difficult notion to analyze in English, not least on account of the subtle interaction between the two German words Marx uses (Entäusserung and Entfremdung) to describe the phenomenon. The reader is referred to Bertell Ollman, Alienation: Marx’s Conception of Man in Capitalist Society (Cambridge: Cambridge University Press, 1977), for a full analysis.
28Marx, “Kritik,” in Werke, 1:488.
29Ibid.
30Marx, Das Kapital, 1:79.
31Marx, “Thesen über Feuerbach,” in Werke, 2:4.
32This point is explored further on 94–97.
33We noted the same fatal weakness concerning the “genus of religion” in relation to the crudely homogenizing approaches of liberal approaches to the religions: see 148–60. This issue is increasingly being recognized as one of the most serious obstacles in the path of responsible Christian approaches to this question.
34A. J. Ayer, “What I Believe,” in George Unwin, ed., What I Believe (London: Allen & Unwin, 1966), 13.
35Such as Andrew Dickson White’s vigorously polemical, and at times grossly inaccurate, History of the Warfare of Science with Theology in Christendom, 2 vols. (New York: Appleton, 1896). The influence of this work may be detected in page after page of Bertrand Russell’s hastily written History of Western Philosophy.
36See the pioneering study of Adrian Desmond and James Moore, Darwin (London: Michael Joseph, 1991).
37Alister E. McGrath, The Genesis of Doctrine (Oxford/Cambridge, Mass.: Blackwell, 1990), 77–79.
38See McGrath, The Genesis of Doctrine, 72–80.
39John Henry Newman, The Idea of a University (Oxford: Oxford University Press, 1960), 343–61. For an excellent analysis, see M. Jamie Ferreira, Doubt and Religious Commitment (Oxford: Clarendon, 1980), 116–23.
40Norwood Hanson, Perception and Discovery (San Francisco: Freeman and Cooper. 1969).
41Ibid., 408.
42A. Flew and A. Maclntyre, New Essays in Philosophical Theology (London: SCM Press, 1955), 96–99. Note the reply by Basil Mitchell at 103–5.
43Karl Popper, “Autobiography,” in P. A. Schilpp, ed., The Philosophy of Karl Popper (La Salle, Ill.: Open Court, 1974), 28–29.
44Karl Popper, The Logic of Scientific Discovery (New York: Basic Books, 1959), 50.
450n Certainty (New York: Harper & Row, 1969), no. 94, p. 15.
46See 38–39.
47Mary Daly, Beyond God the Father: Towards a Philosophy of Women’s Liberation (Boston: Beacon, 1973); Daphne Hampson, Theology and Feminism (Oxford: Blackwell, 1990).
48Carol P. Christ, Laughter of Aphrodite: Reflections on a Journey to the Goddess (San Francisco: Harper & Row, 1987); Naomi Ruth Goldenberg, Changing of the Gods: Feminism and the End of Traditional Religions (Boston: Beacon, 1979).
49See Rosemary Radford Ruether and Eleanor McLaughlin, eds., Women of Spirit: Female Leadership in the Jewish and Christian Traditions (New York: Simon and Schuster, 1979).
50Richard Holloway, Another Country, Another King (London: Collins, 1991), 118.
51See Elizabeth Schüssler-Fiorenza, In Memory of Her: A Feminist Reconstruction of Christian Origins (New York: Crossroad, 1983). More generally, see Ben Witherington III, Women in the Ministry of Jesus (Cambridge: Cambridge University Press, 1988).
52Mary Evans, Women in the Bible (Exeter: Paternoster Press, 1983), 51.
53Ben Witherington III, Women and the Genesis of Christianity (Cambridge: Cambridge University Press, 1990), 246.
54Alister McGrath, Roots That Refresh: A Celebration of Reformation Spirituality (London: Hodder & Stoughton, 1992), 26–29.
55Roland H. Bainton, Women of the Reformation, 3 vols. (Minneapolis: Augsburg, 1971–77).
56See Alister McGrath, Understanding the Trinity (Grand Rapids: Zondervan, 1990), 45–77, for details and discussion.
57G. B. Caird, The Language and Imagery of the Bible (London: Duckworth, 1980), 80.
58See 94–100; 156–60.
59Mary Hayter, The New Eve in Christ (London: SPCK, 1983), 38.
60Ibid., 41.
61Ibid.
62On these general themes, see Diogenes Allen, Christian Belief in a Postmodern World; Thomas C. Oden, After Modernity…What? Agenda for Theology.
63David Kolb, Critique of Pure Modernity; cited in Oden, After Modernity, 76.
64den, After Modernity, 11.
65The following works are helpful: Matei Calinescu, Five Faces of Modernity (Durham, N.C.: Duke University Press, 1987); Terry Eagleton, The Ideology of the Aesthetic (Oxford: Blackwell, 1990); Kevin Hart, The Trespass of the Sign (Cambridge: Cambridge University Press, 1989); David Harvey, The Condition of Postmodernity (Oxford: Blackwell, 1989); Christopher Norris, What’s Wrong with Postmodernism? (Baltimore: Johns Hopkins Press, 1990).
66For an excellent analysis, see David Lehman, Signs of the Times (London: Andrè Deutsch, 1991).
67Allen, Christian Belief in a Postmodern World, 5–6.
68This point can be developed by considering the “paradox of hedonism,” the feeling of “divine dissatisfaction,” and the sense of yearning for something undefinable—all pointing to the human need for God, discussed in detail on pp. 30–34. The reader is referred to this section for further details.
69See 73–75.
70The most important writings are his Order of Things: An Archaeology of the Human Sciences (New York: Vintage Books, 1973); Power/Knowledge: Selected Interviews and Other Writings, 1972–1977 (New York: Pantheon Books, 1980); Histoire de lafolie a Page classique (Paris: Gallimard, 1972).
71See 86–87.
72Stanley Rosen, Hermeneutics as Politics (Oxford: Oxford University Press, 1987), 189–90.
73Richard Rorty, Consequences of Pragmatism (Minneapolis: University of Minneapolis Press, 1982), xlii.
74Ibid.
75For useful introductions, see Russell Chandler, Understanding the New Age (Waco: Word, 1988); Douglas Groothuis, Unmasking the New Age (Leicester: Inter-Varsity Press, 1992).
76A point stressed by Ted Peters, The Cosmic Self: A Penetrating Look at Today’s New Age Movement (San Francisco: Harper Collins, 1991).
77Reported in Time, 7 December 1987, 64.
78A trend documented and evaluated by Harvey Cox, Turning East: The Promise and Peril of the New Orientalism (New York: Simon & Schuster, 1977).
79David K. Clark and Norman L. Geisler, Apologetics in the New Age (Grand Rapids: Baker, 1990), 7.
80The best account is Clark and Geisler, Apologetics in the New Age, 117–221.
81Marilyn Ferguson, The Aquarian Conspiracy (Los Angeles: Tarcher, 1981), 176.
82Cited in Chandler, Understanding the New Age, 38.
83See 19–23.
Chapter 7: From Textbook to Real Life
1 try to do something along these lines in my books Understanding Jesus (Grand Rapids: Zondervan, 1990), Understanding the Trinity (Grand Rapids: Zondervan, 1990), and Justification by Faith (Grand Rapids: Zondervan, 1990).
2A. N. Whitehead, The Aims of Education (New York: Macmillan, 1929), 139.
3C. S. Lewis, The Lion, the Witch, and the Wardrobe (New York: Collier, 1970), 1.
4For the points at issue, see Max W. Wartofsky, Feuerbach (Cambridge: Cambridge University Press, 1982), 293–386.
5C. S. Lewis, The Silver Chair (New York: Macmillan, 1956), 155–56.
6Bertell Oilman, Alienation (Cambridge: Cambridge University Press, 1976).
Appendix A: John Calvin
1For details of this work, see Alister E. McGrath, A Life of John Calvin (Oxford/Cambridge, Mass.: Blackwell, 1990), 136–42.
2On this question, see E. A. Dowey, The Knowledge of God in Calvin’s Theology (New York: Columbia University Press, 1952); T.H.L. Parker, Calvin’s Doctrine of the Knowledge of God (Edinburgh: Oliver & Boyd, rev. ed. 1969.)
3See Egli Grislis, “Calvin’s Use of Cicero in the Institutes 1:1–5—A Case Study in Theological Method,” Archiv für Reformationsgeschichte 62 (1971), 5–37.
Appendix B: Cornelius van Til
1For the details, see Bradley J. Longfield, The Presbyterian Controversy: Fundamentalists, Modernists and Moderates (Oxford: Oxford University Press, 1991), 28–53; 162–80.
2The central work to be considered is Cornelius van Til, The Defense of the Faith, 3d ed. (Nutley, N.J.: Presbyterian and Reformed, 1967). For useful analyses and evaluations, see R. C. Sproul, John Gerstner, and Arthur Lindsley, Classical Apologetics (Grand Rapids: Zondervan, 1984), 183–338; E. R. Geehan, ed., Jerusalem and Athens (Phillipsburg, N.J.: Presbyterian and Reformed, 1971); Mark Hanna, Crucial Questions in Apologetics (Grand Rapids: Baker, 1981).
3Van Til, Defense of the Faith, 260.
4Ibid., 92.
5Ibid.
6Benjamin B. Warfield, The Inspiration and Authority of the Bible (Philadelphia: Presbyterian and Reformed, 1948), 210. See further K. R. Trembath, Evangelical Theories of Biblical Inspiration (Oxford: Oxford University Press, 1987), 20–27; David H. Kelsey, The Uses of Scripture in Recent Theology (Philadelphia: Fortress, 1975), 17–24.
7John Platt, Reformed Thought and Scholasticism: The Arguments for the Existence of God in Dutch Theology, 1575–1670 (Leiden: Brill, 1982).