Dutch Catholics have re-branded the Lent fast as the "Christian Ramadan" in an attempt to appeal to young people who are more likely to know about Islam than Christianity.
Put in historical context, we see in Van Til the confluence of two great streams of Christian thought: the apologetic tradition that seeks to establish as beyond question the truth of Christianity and the epistemological tradition that subjugates man's intellect to God's revelation. Secularists and even many Christians have rejected this synthesis as impossible. Such critics maintain that either Christianity must be based on faith to the exclusion of reason or Christianity must be tested by the deliverances of reasons in order to establish its truth. Van Til showed that only on the basis of faith can there be reason (credo ut intelligentum). In thus combining a biblical, Reformed epistemology together with a non-compromising apologetic argument, Van Til brought about a "Copernican Revolution" in Christian thought.
Over the years, however, Van Til's revolutionary thought has been subjected to criticism from many quarters. As a seminal thinker Van Til concentrated on the major components of apologetic system, but neglected to develop and elucidate a number of its more intricate features. Consequently, Van Til bequeathed the task of tying together the loose ends of his system to his followers.
The one criticism that perhaps disturbed Van Til the most was that of G. C. Berkouwer.[8] Berkouwer notes, with a good deal of irony, that although Van Til claims to have arrived at his apologetic system from the Bible itself, there is a conspicuous absence of biblical exegesis in his writings. To this charge Van Til readily confessed: "This is a defect. The lack of detailed scriptural exegesis is a lack in all of my writings. I have no excuse for this."[9] He later added, "¼ I would like to be more exegetical than I have been. Dr. G. C. Berkouwer was right in pointing out my weakness on this point."[10]
Indeed, the New Testament is full of historical-theological exposition, particularly in the books of Acts and Hebrews as well as the gospel accounts, about how Jesus Christ fulfilled numerous Old Testament prophecies related to the Messiah. Simply put, whether you believe Christian claims or not, the apostolic preaching of the early Church was not based on folklore or myth but a systematic understanding of Hebrew Scripture as testifying to the person and redemptive work of Jesus Christ as the Son of God, the Messiah.
The origins of the scientific revolution in the European can be traced to the re-discovery of Aristotle in the twelfth and thirteenth centuries. Originally, Aristotle based knowledge on a kind of empiricism: he would investigate a question by a) examining what everyone else had said about the matter, b) making several observations, and finally, c) deriving either general or probable principles on the matter from both a and b. This method of thinking, which is the theoretical origin of empirical thought, formed the rudiments of a new revolution in human thinking.
. Learning (1:13-18)
II. Pleasure (Wine and mirth) (2:1-3)
III. Great accomplishments ("A legacy of achievement") (2:4-17)
IV. Hard work and financial reward ("A successful career") (2:18-23, 4:4-12, 6:7-8)
V. Popularity and Fame (4:13-16)
VI. Wealth (5:8-6:2)
VII. Family (6:3-6)
VIII. Anticipation of the Future ("A dreamer") (6:9-12)
The second half of the book begins giving answers. After exhausting all the available avenues of pleasure or fulfillment available on this earth, Solomon begins the second half of the book by explaining such things on the earth as can bring some peace into life. While not ends in themselves, and while not the ultimate goal or purpose of existence, his advice throughout most of the rest of the book is practical and true, and tends to help greatly in leading a contented life.
So what's depressing? Only if you wanted deeply to find fulfillment in physical things should this conclusion make you sad. In fact, we should actually feel relieved when we read Ecclesiastes. It should be a joyful thing to us. If happiness could only be found in completely indulging all of our heart's desires on this earth, how many of us could ever hope to be truly happy? Which of us can do what Solomon was able to, and indulge every one of his whims?