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other positions displayed, this procedure either constitutes a rational
justification for the metaphysical ultimate or not. If it
does then there is a rational basis that underlies the acceptance
of the theistic postulate. And if the procedure does not constitute
a rational justification for theism, it is a meaningless exercise.
The same may be affirmed with the respect to the
reintroduction of the theistic arguments by Clark and Carnell;
and in fact, it may be asserted generally that the every apologetic
attempt either as- [[170]] sumes that the metaphysical
view of theism can be rationally established, or such attempt is
not an apologetic at all.
Concerning the denial of common ground.---Since this position
is a corollary to that just considered, the objections already
cited apply here with equal force. Hence the denial actually
makes a rational apologetic impossible and any apologetic at all
devoid of fruitful issue.
(1) If---to consider VanTil's view first---the non-Christian
uses one set of categories and the Christian another, there is no
ground for argument or discussion. Nor will appeal to the formal
point of contact or image of God help in this connection:
for if this formal point actually makes fruitful argument possible,
it is a real and common epistemological ground on the basis
of which conclusions may be validly dawn---but this is
precisely what VanTil denies. Either there is a true common
basis for argument or not; if there is, fruitful argument is possible,
but the denial of common ground is set aside; if there is no
such true basis, argument is impossible. Period!
Nor can the non-Christian place himself within the framework
of the Christian world view to discern its internal selfconsistency.
For his categories are, by the theory itself, immanentistic
and distorted: even his concept of coherence is wrong;
and if not, it constitutes a real common ground. To say that the
non-Christian could not recognize
coherence on his principle is to say either that he cannot