[easyazon_image add_to_cart=”default” align=”left” asin=”0830836993″ cloaking=”default” height=”160″ localization=”default” locale=”US” nofollow=”default” new_window=”default” src=”http://ecx.images-amazon.com/images/I/510E27T-g7L._SL160_.jpg” tag=”douloschristo-20″ width=”107″]PAGE 2: Os Guinness – Fool’s Talk – Review
He then demonstrates how one can go about revealing the world as foolish in his next “section” (chapters 6-8). In chapter 6, Guinness draws on Chesterton’s method of apologetics that has been masterfully used recently in Keller’s The Reason for God—turning the tables of the argument on the one who poses a reason not to believe in God by subverting their own argument against them. In chapter 7, Guinness draws on one of Lewis’ favorite method of apologetics that has been demonstrated recently in Charlie Starr’s treatment of Lewis’ last essay in his book Light—noticing the signals of God’s existence all around us so that we can move from spiritual blindness to spiritual illumination. In chapter 8, Guinness draws on Berger’s method of using confrontational questions and reframing erroneous beliefs to demonstrate how secularization has blinded the unbeliever to the truth about God.
However, a book on apologetics would not be complete without some concerns and practical applications, which is what we see in the final two “sections.” In chapter 9, Guinness warns us about succumbing to the need to always be right. Yes, we see the truth. Yet, it must still be the other’s decision to accept that truth. In chapter 10, Guinness warns us about the “boomerang effect,” the undeniable fact that Christians through the ages have demonstrated hypocrisy, often in the name of God. And in chapter 11, Guinness warns us about becoming “kissing Judases” by welcoming syncretism into our practice of Christianity in order to simply be relevant or accommodating (209-210). This chapter actually sets up the final portion of the book—the practical considerations—because he walks us through a practical slide from orthodoxy to heresy. To counter this, in chapter 12, Guinness offers his own set of rhetorical stages (think Fowler) for Christian persuasion in order to guide the nonbeliever to belief—questions, answers, evidences and commitments. Finally, Guinness advocates that, regardless of how we engage others, we must also do so with an “open hand” (253).
Overall, I thoroughly enjoyed Guinness’ magnum opus. We certainly live in a time when a “thinking man’s” faith is essential to effective evangelism and discipleship. The strengths of Guinness’ book is that he absolutely gives a “thinking man’s” defense to why one should accept Christianity as the true path to God. Additionally, the methods that he advocates are time-tested and true form of persuasive rhetoric that can be implemented for today’s contemporary disciple. Also, Guinness’ call for the “open hand” of friendship and compassion will help negate some of the negative criticisms that we find among non-Christians today. I am left, however, with a sense that something was missing, something practical. Yes, there are some practical considerations mentioned. Yet, it just seems like there is something missing. It would be helpful in a college course on contemporary discipleship or apologetics, yet I am not sure if it would be helpful in a course on contemporary preaching or evangelism. Regardless, this is certainly one that should be on your reading list because, as Guinness reminds us in his opening sentence, “We are all apologists now” (15).
C. Christopher Smith is the founding editor of The Englewood Review of Books. He is also author of a number of books, including most recently How the Body of Christ Talks: Recovering the Practice of Conversation in the Church (Brazos Press, 2019). Connect with him online at: C-Christopher-Smith.com
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