Description

Apologetics 2: What Is Truth?

In order to establish any of the claims of Christianity, we must first make a case for truth itself. How can you hope to provide reasons for God’s existence or Christ’s resurrection if the person your talking to claims, “That’s just your truth, and I’m glad it works for you, but it’s not true for me?” Learn how to use the law of non-contradiction to help explain what an objective truth claim is. Although many prefer the mushy relativism of our age, in the end, as Christians, we are stuck with Chris who claimed to be “the way, the truth, and the life,” and that “no one comes to the father but through me” (John 14.6).

If you would like to take this class for credit, please contact the Atlanta Bible College so you can register and do the necessary work for a grade.

Notes:

pluralism/multi-culturalism definition:

1. a theory that there are more than one or more than two kinds of ultimate reality
2. a state of society in which members of diverse ethnic, racial, religious, or social groups maintain and develop their traditional culture or special interest within the confines of a common civilization

when Christians and non-believers are the only two options, life is simple

• throwing in Muslims, Hindus, Buddhists,
• Diana Eck’s four points on pluralism[1]
  1. First, pluralism is not diversity alone, but the energetic engagement with diversity. Diversity can and has meant the creation of religious ghettoes with little traffic between or among them. Today, religious diversity is a given, but pluralism is not a given; it is an achievement. Mere diversity without real encounter and relationship will yield increasing tensions in our societies.
  2. Second, pluralism is not just tolerance, but the active seeking of understanding across lines of difference. Tolerance is a necessary public virtue, but it does not require Christians and Muslims, Hindus, Jews, and ardent secularists to know anything about one another. Tolerance is too thin a foundation for a world of religious difference and proximity. It does nothing to remove our ignorance of one another, and leaves in place the stereotype, the half-truth, the fears that underlie old patterns of division and violence. In the world in which we live today, our ignorance of one another will be increasingly costly.
  3. Third, pluralism is not relativism, but the encounter of commitments. The new paradigm of pluralism does not require us to leave our identities and our commitments behind, for pluralism is the encounter of commitments. It means holding our deepest differences, even our religious differences, not in isolation, but in relationship to one another.
  4. Fourth, pluralism is based on dialogue. The language of pluralism is that of dialogue and encounter, give and take, criticism and self-criticism. Dialogue means both speaking and listening, and that process reveals both common understandings and real differences. Dialogue does not mean everyone at the “table” will agree with one another. Pluralism involves the commitment to being at the table — with one’s commitments.
• challenges of pluralism
  • compete for adherents, financial contributions, legitimacy, political influence
  • intermarriage (raising children), national identity, public education (Halloween for Christians), workplace (prayer time for Muslims, Sabbath for Jews)
• specific challenge to Christianity
  • is Jesus really the only way?
  • are all non-Christians going to hell? (more than 2/3 of the world)
  • isn’t it intolerant and bigoted to say we have the only right way to God?
  • cultures have their own moral standar