These are links from November 16th-21st 2013 on Presuppositional apologetics.
What other links should we have included here?
6.) Apologetic Evangelism 101: Evangelism’s Woes JUST ADDED!
This works explore the Gospel implication towards the area of work and career. I wish there were more books on work from a Christian perspective that’s Gospel driven. While Tim Keller doesn’t answer everything concerning a Christian view of work, the book does manage to do a good job of laying down the foundation of a Christian view of work—and as a result this book was better than I originally expected. I appreciated Keller’s consciousness of worldviews—and worldviews as meta-narratives. If one’s foundational presuppositions (what Keller calls “first order beliefs”) is off, then it would definitely lead to practical problems concerning work and employment. The book is divided into three section—God’s plan for work, our problem with work and the Gospel and Work. The conscious reader will noticed this three fold division of the book reflects the Christian Creation, Fall Redemption motif. This is definitely a reflection of Keller’s attempt to address the issue of work from the Gospel. I thought the book was nuance enough to deal with some of the complexity of work in today’s sin-saturated world: Keller is careful enough in his work to make sure a Christian view of work doesn’t make one self-righteous, thinking they are necessarily better than non-believers at work. Bringing the Reformed doctrine of Common Grace, he accounts for why non-Christians can sometimes even do their work better than Christians! And this is true in spite of the destructive world views some people hold to. In addition, Keller pointed out that for the Christian we don’t work to be accepted but the Gospel declares we already accepted by God because our sins are atoned for by Jesus. Therefore, we are free from the shackles of self when we work because we now live to please God—there is no need to seek work and accomplishments at work as a form of salvation. Keller also noted how the reality of sin means our work will be frustrated in this side of eternity and that we should expect it—yet our eternity in heaven means we might finish some of our task that’s our deepest longing then. If one follows Keller’s footnotes you will definitely tell that he’s a man who reads much and quite diversely. I only have two criticisms of the book: The first being in chapter six his approach to the book of Ecclesiastes adopt the outlook and conclusion of theological liberals such as his belief that the book had two narrators, the book was not authored by Solomon and thereby the genre was a “fictional biography,” etc. I was surprised at his omission of any conservative arguments to the contrary. Secondly, in a section of chapter eight in which Keller was talking about the idols of Postmodern cultures, he writes that “ultimately postmodern thought makes an idol out of reality as it is” (145). I would disagree: I think postmodernity’s idol is not reality per se, but “perspectives” and “perceptions” of that reality, in which one can only get a “slice” of what is real, provided if we can know it depending on the particular Postmodernist. Postmodern’s theme that there is no objective knowledge given our participation in the process of knowing things slant it to idolize fragmenting knowledge into tribes such as Asian American, post-colonial, post-Christian, feminists perspective, etc.
A book on Luke 15, the parable of the two sons (commonly called the parable of the Prodigal sons). Those who have not read or heard of a good exposition on this passage would be in for a treat with Keller’s book. As I was reading this book I can’t help it but to compare it to John MacArthur’s “Tale of Two Sons.” Personally I enjoyed MacArthur’s work better since it went over more exegetical materials and insights into the passage. Keller’s work spent more time on the Older Brother than MacArthur’s. I appreciate Keller’s attention to the search for one’s motive in doing things, that is we are doing things to earn merit to control God, then we are like the older brother in the parable…and we are doing it wrong. I disagree with Keller that the Father represents God, since I see the referent to be Jesus to be consistent with the reason why Jesus told this parable was due to the Pharisees seeing Jesus reaching out to “sinners.” One good exegetical insight Keller brought out from the parable of the two sons that I never noticed before is the fact in the previous parables of the lost coin and the lost sheep, there was a “search and rescue” being done but this story lacks that and he brings out that it should have been the responsibility of the older brother to find the younger son which he failed to do. Self-righteous religious people don’t search out for the lost to see them back to the father–ouch, for those who don’t have a heart for the lost. Over all good book.