The new edition Josh McDowell’s Evidence That Demands a Verdict: Life-Changing Truth for a Skeptical World, edited with his son Sean, recently caught my eye on Amazon. The first edition did that over 40 years in Christian Publications’s bookstore in Manhattan (8th Avenue between 42nd and 43rd Streets).
Gabriel Monheim (1936-2015: this pic is circa 1979-80), who preached on Wall Street, recommended it to me in 1978. The occasion was my asking questions that someone (certainly an ex-Marxist graduate philosophy student) might have about the Bible.
The McDowells’ 700+-page tome is a compendium of orthodox Christian answers to (mainly) historical and archaeological objections to belief in the Bible as the Word of God written and to the many propositions that this belief logically commits the believer. That is, it’s a contribution to apologetics.
Mainly, but not exclusively. To address new versions of perennial philosophical objections the McDowells have added six chapters: “The Nature of Truth,” “The Knowability of Truth,” “Answering Postmodernism,” “Answer Skepticism,” “Are Miracles Possible?,” and “Is History Knowable?”
Complementing this approach to apologetics for me are the works of Norman Geisler (PhD, Loyola, 1970; b. 1932), whom I met at the 1982 annual meeting of the American Academy of Religion. Geisler starts with defending theism, grounding his premises in principles that one cannot coherently deny. He then defends the historical reliability of the Bible. On its basis he argues for the deity of Jesus. Whatever Jesus teaches is true, and He taught the divine inspiration of the Old Testament and promised an inspired New Testament.
Geisler’s apologetical method is commonly labeled. “evidentialist.” It’s also categorized as “classical” as distinct from the “presuppositional” approaches of Cornelius Van Til (1895-1987) and Gordon H. Clark. (1902-1985).
But facts bear an evidential relationship to each other only if certain background conditions obtain. They connect (a) facts to each other causally and (b) each of them to our evidence-weighing minds (c) within a world created by God. That’s the worldview that grounds the premises of sound classical apologetical arguments. It would take me years to accept that from Van Til (above, on the steps of Federal Hall, Wall & Broad, NE corner, 1978, the year I met Monheim; the man in front of him, resting his chin on his left fist, is my old friend Eric Sigward. ). My reading and interacting with Greg L. Bahnsen (1948-1995) made the decisive pedagogical difference.
God has (as it were) encoded these conditions into every human mind (Genesis 1:27; John 1:6; Romans 1:18-20), even minds that reject the Bible. The worldview expressed in the Bible, and only that one, explicates them. The Bible confirms as divine revelation what every human knower tacitly and spontaneously works with, but can justify (when justification is called for) only on the basis of the Bible.
When apologists argue with an unbeliever about, say, the authorship of Isaiah, they should be prepared, at a moment’s notice, to foreground the conditions of intelligible discourse.