Dr Paul Allen

Lot leaving Sodom, Woodcut from the Nuremberg Chronicle (Photo credit: Wikipedia ) The West has been undergoing as dramatic a shift in its ways of thinking and living as at any point in history. Many describe this turned corner as the rise of postmodernism, which is replacing modernism as the contemporary worldview. That new standards of public morality, ethics, and law have been advanced is not surprising, given the downward spiral of appreciation for any outward role for religion in life. At least from the standpoint of culture and law, our society no longer tolerates public endorsement of Christianity; rather, the only acceptable public positions are distrust of, or outright antagonism toward, religion in general and Christianity in particular. Ethical issues that have become matters of public morality—such as abortion, state lotteries, euthanasia, and homosexuality—have become storm-centers of debate. Until recently, homosexuality referred to disgusting practices that brought

It is often assumed that the Holy Spirit ’s witness to a believer is not very helpful in a study of apologetics. After all, this testimony is given only to Christians and it is not verified or falsified by evidences. So does it follow that this witness is no more than a subjective conviction? In the few NT passages that address this subject, we are told that, at a minimum, the witness of the Holy Spirit is a personal word to believers that they are children of God (Rm 8:15–17). The Holy Spirit testifies to believers as family members (Gl 4:6–7). So the believer will experience the presence of the Holy Spirit ( Jn 14:16–17). This is one way to know that we are truly believers (1 Jn 3:24; 4:13). Since the unbeliever cannot understand things pertaining to salvation (Jn 14:17; 1 Co 2:14), one might question the value of the Holy Spirit’s witness in an apologetic context. But this seems to assume that dealing with unbelievers is the only purpose for defending the faith. Apologetics may

If you look in the telephone directory, you will find a huge diversity of churches. Even within individual denominations there often exists great variation. Jesus once prayed that His followers would be one ( Jn 17). But what we see today is anything but unity. What are we to make of this disunity? Does this not demonstrate that Christianity is hopelessly divided? Perhaps. Then again, there may be another way of looking at it. It is important to ask whether denominations are a good thing. Denominations generally developed out of churches seeking fellowship with one another and joint ministry. That is certainly a biblical idea (Acts 11:27–30). Often denominations began as renewal movements. So the Reformed movements of the sixteenth century arose to restore teachings about justification by faith and God’s sovereignty in salvation—teachings that had been eclipsed in the church for a long time. Later, some Presbyterians caved in to the pressures of liberalism and newer conservativ