Christian Apologetics.

Apologetics is a religious discipline that involves using arguments and speech to defend religious concepts. Christian apologists were early Christian writers who defended their ideas against criticism.

Apologetics may also be defined as the clarification and defence of the total system of biblical Christianity with reference to specific attacks against the total system, or with reference to selective attacks against one or more of the basic elements inherent within the system. Any definition of this subject will naturally reflect the method and approach of the one who gives it. It would seem apparent, however, that certain elements are present in any definition given for this field of study. It is not the task of apologetics to state or systematizes this biblical core. A de­tailed statement of Christian theology issues from the work of sys­tematic theology and includes the major facets of our historic Chris­tian Trinitarian position.

Second, there is an1 ever-changing and yet ever-growing body of data assembled by opponents who bring attacks against the Christian faith. A study of apologetics ideally should equip us to formulate a. method of response to any system that sets itself over against every attack on the Christian faith.

This article on Apologetics is written as a ‘guide to some areas within the broad field of Christian apologetics. It is hoped that it can serve as a tool for teachers, students, and others who are seeking information, at an introductory level. Some very definite principles must be kept in focus as this article is used.

First, it is not intended as a development of any one particular system of apologetics: Rather, it should serve as a guide to an understanding of what apologetics is, where it fits into” the framework of theological studies, and what can be expected as far as workable results from the data of this realm of information are concerned.

secondly, a definite format has been followed. After establishing the major guidelines for studying apologetics, the approach, as suggested in the title, will be to state some challenges brought against Christianity and offer specific responses to these challenges. They are the challenge “that comes concerning the existence of God and theistic argumentation in general. This area deals specifically” with the Go of creation. This is an –attempt to ‘respond-to –the determined,’ rejection of truth captured in the statement that “there is no God, no evidence to investigate concerning His existence. The challenge that “comes, concerning the revelation of God.

History Building on the first subject, this challenge deals, specifically with God’s authentic communication and is an attempt to respond to the implications of the negation that “there is no certainty for the historical claims for Christianity.

The challenge that comes concerning the uniqueness of Christ and selected issues in the vindication of His supernatural origin and triumphs over death in His resurrection: Continuing the theme of the second subject or challenge, this covers specifically God’s ultimate confrontation with a man in the person of the-‘God-man, the Lord Jesus Christ. It is an attempt to discuss the ramifications of the negation, that there is no uniqueness to Jesus and His claims.

To be sure, there are many more issues in apologetics. The choice of these three is made with the full realization that one could feasibly deal with a defence of biblical orthodoxy at every segment of systematic theology. These three basic areas can form a meaningful ground for introducing the reader to this entire realm. The challenges raised in these three areas alone are so basic that they must be con­sidered normative for a handbook on Christian defence.

I have attempted to define and defend a serious and sustained differentiation between the fields of apologetics and evangelism. I believe that ‘with this differentiation firmly established in our thinking, a real and concerted effort to give a reason for our faith can go forward in complete reliance on the strength of Christ.

Furthermore, I have attempted to rest the work of defence on solid biblical groundwork. Realizing that Scripture must be central in the work of our institutions of Christian higher learning, I have attempted to offer biblical support for the principles enunciated. Also, I have alternate data with selected central passages of the Bible related to the confrontation between the Christian position and its challenges. I am keenly aware of the fact that we must do more than provide lip service to the dictum that Scripture and the biblical framework are basic for our education. I trust that the work will be useful in bringing glory to God and helping workers in the field of theological endeavours to contend earnestly for the faith.

Christian Apologetics

The person who is beginning research and study in Christian apologetics is usually armed with some preconceptions with refer­ence to this highly fascinating field of study. “The best defence is a good offence, we are told, and possibly the implication is that to make a systematic defence of the Christian faith is essential to waste valuable time. It has been said that “apologetics usually con­sists of proving what you have never doubted by arguments that you don’t understand.” This line of reasoning reveals an attitude of basic mistrust of any attempt to investigate the defence of the Chris­tian faith. All talk of defensive strategy and detailed argumentation seems somehow strangely removed from the proclamation of the gospel of Christ and His triumph in individual lives. Christianity rests on great biblical truths. These truths include the vital orders of the Lord Jesus Christ, orders that are associated with advancement and achievement, not with negativism and defeat! Perhaps, there­fore, Christian defensive or apologetic activity has been thought by some to involve compromise or, at best, stating the Christian view in such a manner that it will be acceptable to the mind of the unbeliever, thereby sacrificing the essentials of the faith. This being, the case, we will begin our study by examining the nature of Apologetics:

Etymology

The term apologetics derives from the Ancient Greek word apologia (ἀπολογία). In the Classical Greek legal system, the prosecution delivered the kategoria (κατηγορία), the accusation or charge, and the defendant replied with an apologia, the defence. The apologia was a formal speech or explanation to reply to and rebut the charges. A famous example is Socrates’ Apologia defence, as chronicled in Plato’s Apology.

In the Koine Greek of the New Testament, the Apostle Paul employs the term apologia in his trial speech to Festus and Agrippa when he says “I make my defence” in Acts 26:2. A cognate form appears in Paul’s Letter to the Philippians as he is “defending the gospel” in Philippians 1:7, and in “giving an answer” in 1 Peter 3:15.

Although the term apologetics has Western, primarily Christian origins and is most frequently associated with the defence of Christianity, the term is sometimes used to refer to the defence of any religion informal debate involving religion.

-BIBLICAL TERMS RELATED TO APOLOGETICS

–CHALLANGES AND RESPONSE

–A BIBLICAL BASIS FOR APOLOGETICS

BIBLICAL TERMS RELATED TO APOLOGETICS

The word apologetics has a specific relationship to the Greek words apologia and apologeomai. Present-day usage of the adjective apologetic might explain why this whole realm of studies is some­times viewed with distrust. When someone’s tone or demeanour is “apologetic/’ the implication is clearly given that there is an acknowledgement of some kind of fault. Such a tone implies an at­titude of concession or willingness to admit wrong and to “apolo­gize” for the activity in question. However, this implication is really not in the picture at all when it comes to apologetics. In New Testa­ment times the Greek noun apologia meant a statement or speech of defence From the list of usages of this noun apologia in the New Testament, we can profitably select and examine several to see their bearing on our investigation. Acts 22:1 states, “Brethren and fathers, hear my defence [Greek, apologia] which I now offer to you. The elements involved in this activity of defence are all seen in this vivid example. The accusation had been levelled against the apostle Paul, and a careful answer, defence, or apology needed to be made. Paul proceeds to outline the personal factors in his life that would account for his presence in Jerusalem at that particular time. The answer is given by Paul in this case, as in all of his speeches in defence, man­ifested an attitude of dignity and yet a forthright response to the issues. There was no condescension or dealing “with his hearers in a patronizing manner. He spoke out clearly in an apology in this bibli­cal sense.

“If living has gone ‘to Rome as “a”:
Fischer” because effect” the preaching of the gospel, Paul used his pen to encourage the churches. He wrote to the Philippians that “both in my imprisonment and in the defence [Greek, apologia] and confirmation of the gospel, you all are partakers of grace with me knowing that I am appointed for the defence [apologia] of the gospel” (Phil, 1:16). The clear Pauline implication here is that defence, as a statement of response to the charges or questions raised, is closely linked to the gospel. In fact, the major Scope, of the apostle. Paul’s ministry can easily be described ‘with those very, terms: defence and confirmation of the gospel, it appears that there is a definite pattern of usage and relationship suggested in Philippians 1 about this matter of the Christian message and the Christian defence. Notice this progression: —the furtherance of the gospel (v. 5) —the defence and confirmation of the gospel (v. 7) —the progress of the gospel (v. 12).

-—the defence of the gospel (v. 15) —manner of life worthy of the gospel (v, 27a) —striving for the faith of the gospel (v. 27b) When referring to the deep bond of Christian love that he had for his friends at Philippi, Paul reminds them of the framework of his ‘ concern for them”. This Christian love “that he has for them is found in the truth of the gospel, and this same gospel must be stated, confirmed, defended, and lived, as the above verses indicate. When viewed from this perspective, therefore, the activity involved in the defence of the gospel becomes a wholly natural and vital activity, not -separated from Christian doctrine and life, but interwoven with them. By stressing defence in verses 7 of Philippians 1, Paul shows its importance. The Christian’s ethical behaviour, with the major issue of consistency of life, flows naturally from the truth contained in the Good News, the gospel of Jesus Christ {v. 27}. Titus shows a biblical balance in the close interrelationship seen in Philippians 1 between Christian conduct, communication, and clarifica­tion (defence) answering questions raised about the person and or message of the Christian herald Seen in this relationship, therefore,

the matter of defence is an integral part of the entire Christian enterprise.

The apostle Peter wrote, “But sanctify Christ as Lord in your hearts, always being ready to make a defence [apologia] to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Peter 3:15) A word of caution is definitely in order as this passage is examined. It is on oversim­plification to lift his verse out of its context and place point of a book about the defence of the Christian position. The verse functions in a context that was particularly meaningful for readers of the first century. Doubtless in Peter’s usage, there was a broad spectrum of activity implied in the word apologia and an equally broad. The spectrum of occasions in “which this kind of activity was to take place, however on the basis that all Scripture has a teaching content and a vital applicatory message, believers living in any century of the Christian era can find principles here that will govern the activity of apologetics. It certainly specifies that one must be ready to give a careful answer to issues involving Christian hope. This hope is linked with the theological verities of the Christian faith, implying certainty and a fixed object of faith. The readiness to give a cogent statement of defence stressed in this verse clearly implies preparation on the part of the one who is to give the statement. This preparation would logically involve a knowledge both of the position being de­fended and of the attacks brought against it. Along with an aware­ness of these issues, the apostle Peter stresses an attitude of depend­ence on God. Very simply, this passage calls for both the act of giving defence and an attitude in this activity of total dependence on God. The biblical meekness stressed is certainly not weakness but rather strength governed by the discipline of a controlled spirit on the part of the one doing the answering. The passage teaches that believers are to be prepared to give an answer, but this answer or defence is to be devoid of all arrogance and pride or self-sufficiency.

Some scholars have felt that 1 Peter 3:15 has no bearing on the defence of the faith in modern times. They feel that this verse must be limited to the times of persecution faced by the readers in the first century when believers were called on to give a specific legal and formal defence to the Roman world power. Passages in the book, such as 1 Peter 2:13-17, are cited to help give credibility to this viewpoint. The conclusion is thus drawn that 1 Peter 3:15 implies only a technical answer or legal defence in the face of immediate confrontation with the Roman, governor M. Stibbs evaluates this position in the following manner:

The accompanying phraseology in this verse, however, combines forci­bly to suggest something which might be called for at any time in the most informal and spontaneous manner. The words always and to every man make the reference completely general and comprehensive. The Christian must remember that anybody at any time may ask him to explain and justify his Christian confidence.

The Christian is then to engage not in an aggressive attack on the other person’s will or prejudice, but in a logical account (the word translated ‘reason is logos), or reasoned explanation of the hope that is distinctive of the Christian community ( Heb. 23, RV). He ought, also, to do it with meekness and fear, i.e., without arrogance or self-assertion, with due respect and deference towards men, and with proper awe and rev­erence before God.

Another important Greek word is the verb apologeomai, which means to give a defence in response to charges. Some usages of this verb in the New Testament have a vital bearing on the study of apologetics. Acts 24:10, set the tone for his response to his attackers, saying, “I cheerfully make my defence [apologeomai}. In making his defence Paul deliberately sorted out the charges brought against him and his position and responded in the spirit of dignity. The attitude marking Paul’s defence is characterized by the ward eutlwmds, “cheerfully,” an adverb based on the adjective euthumos, good spirit. The adjective means cheerful or in good spirits and is used to indicate an activity resulting in encouraging someone. This is highly significant in attempting to detect principles from the New Testament that will guide anyone giving a response or an apology. Paul’s attitude is not one of condemnation of his critics, but rather one of deep concern for the truth and for the issues of clarification of the matter at hand.

Interestingly, the charges enumerated in Acts 24:5-9 formed the pattern of attack brought against the Christian position for many decades after the apostolic age. ‘Three main charges are in view; of sedition against the state. sectarianism with reference to Judaism, and “sacrilege against the God of Israel, Paul’s straightfor­ward answer amounted to a categorical and factual denial of sedition ” (24:11-13).

Furthermore, he defined the Christian position very con­cisely as being not a sect, but the pathway of true service to the God of Israel (14-16).

Finally, he described in minute detail his activ­ity in Jerusalem, and he insisted rightfully that it was not sacrilegious (. 17-21).

Acts 26:l-2 reveals and uses the Greek verb as follows: “Paul stretched out his hand and proceeded to make his defence [apologeomai]. I consider myself fortunate, King Agrippa, that I am about to make my defence [apologeomai]. ‘ln the ensuing verses, Luke records a Christocentric statement from Paul, who adroitly bases the defence on “a major proclamation of the Christian message. The key to his apology seems to be found in verse 22, where he candidly responds to Judaism by noting that the Christian position is an unfolding of what the Old Testament had stated about the Messiah.

BIBLICAL PASSAGES RELATED TO APOLOGETICS

In addition to the keywords just studied, there are complete passages of Scripture that establish the validity of the activity of -defending the Christian faith. Thus an appeal that makes the defence of the faith a crucial action for believers is recorded in Jude 3: “Be­loved, while I was making every effort to write you about our com-Tinon salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all delivered to the saints. The phrase that concerns the student of apologetics is “con­tend earnestly [epagonizomai] for the faith. The first readers of these words shared the common salvation that Jude mentions in the earlier part of the verse. This common salvation was based on the redeem­ing grace of God that had been proclaimed to them in the preaching of the gospel. Now Jude urges these Christians, because of the im­minent danger of specific teaching directed against the gospel, to contend earnestly for the faith once for all delivered over to the be­lievers. Unquestionably Jude states that there is a body of teaching known as “the faith” and that this body of teaching has been en­trusted by the believers. Furthermore, this entire system of truth was now called into question by false teachers. Jude urges his readers to strive earnestly for (literally, to agonize for) the faith. The background for this word picture is founded in the world of the etc games, of athletics “agonizes,” or really contends, for a prize; he struggles to ] win the victory in the event in which he is participating. This activ­ity, of course, implies diligent training and a determined effort to triumph over the other competitors. When we transfer this idea to the concept of Christian warfare, the word picture becomes more vivid. Many false views are being offered to the churches, said Jude. The Christian is to respond diligently to these false views by gaining victory or mastery over them. Contending for the faith, in other horizons within a context of the careful and calculated study of apologetics is a determined effort to express and vindicate the Christian faith so as to fully respond to the opposing positions. Jude 3, therefore, is an important verse, for it enunciates a principle for all ages of the history of the defence of Christianity,

Jude 22 adds another element to this work of defence, Whereas Jude 3 enunciates the general principle of striving for the faith, verse 22 explores the attitude of the defender as he or she engages in the activity of giving defence. The defender’s attitude is projected as follows: “And have mercy on some, who are doubting” (v. 22). There is some question as to the wording of the original text here. How­ever, the words of George Lawlor show the bearing of the verse on. The study of the defence of the faith:

It thus seems reasonable to take Jude’s admonition to mean that we are to extend mercy to those who may have leanings toward such things as are taught by apostates but who are hesitating in doubt. It may well be that some of them are still hesitating, wavering, in doubt as to what is right or wrong and have taken no final step. Some may..be disputa­tious, to be sure, and under the influence of the apostasy, and attempt to support claims made by apostates. In either case and in both in­stances, we must make every effort to correct their mistaken views and impressions, even to the point of rebuke if need be. Titus 1:9-11 also is a passage to be considered. The immediate -context, of course, refers to a description of traits that are to characterize leadership in the church. The elder or overseer sets the pace for the rest of the group in the matter of “holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict” (v. 9). The phrase “those who contradict” receives further clarification in verses 10-11. It seems fairly clear that non-Christian positions are in view here, for those involved are teaching false ideas arid are viewed as being unidentified by the believers. Paul refers to these very individuals as those “who must be silenced” (v. 11), In this vivid terminology, the apostle clearly indicates that the false ideas must be met openly and a response made so that the opposition will be definitely and clearly answered.

We have considered some ‘biblical passages “that supply principles for the work of defending the Christian faith. A fitting summary will be to see how Paul in 2 Timothy 2:24-25 addresses this matter of giving a defence of Christian truth. Certainly, anyone who is in­volved in the vital work of defending the faith needs to follow the example set by these words: “And the Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth. Workers in this field of defending the faith must be characterized by the qualities set forth in this passage. A perfect balance of human responsibility on the part of the worker and the gracious action of God is given in the last part of 2 Timothy 2:25. A word of correction and clarification must be given, and then God will graciously work in finalizing this word to the end that the change of mind (repentance) is seen as part of His gracious action.

A BIBLICAL BASIS FOR APOLOGETICS

Christian truth even in the present day has had a long ideological history, and these objections have prompted a careful Christian response from past generations of able defenders of the faith.

Third, separate treatment is demanded by some issues in the broad spectrum of subjects included in Christian apologetics. The last part of the definition given for apologetics reflects this factor: For example, a major part of Christian theology deals with the “work of our Creator God in His massive activity of bringing into being all the galaxy systems and all of the various forms of life on earth. Christian theology in the unfolding of the work of creation by God builds on a model. of origins that starts with the miraculous work of God, Naturally, this clashes with a model of origins that postulates” no personal God but rather assumes a mechanism of change for the arrival of life. Thus one entire issue of Christian apologetics deals with the Christian position concerning the origin of all things. The dimension of the problem demands that entire volumes be devoted, to this one field, even though it is actually only one of the basic elements inherent within the entire Christian position.

Drawing from the Bible keywords considered earlier, we can now see how the term apologetics can be used in a positive biblical manner. A given speech in defence is an apology in “this”, technical sense of the term. Apologetics embraces the entire field of defence and is basic to any individual apology or statement in response to specific objections. Admittedly, this is somewhat of an idealistic concept; it involves the building of a system of Christian defence and then the giving of individual “apologies” as objections are articulated. It is like the ideal relationship that should exist between “homiletics,” a study of the great principles of sermon build­ing and delivery, and a “sermon” a specific proclamation of biblical truth based on the help and teachings contained in the science of homiletics. By comparison, what a given sermon ideally is to homi­letics as a field of study, a given defence statement or apology idea

is to the entire realm of apologetics as a field of study.

There is a close relationship between Christian apologetics and the study of philosophy. At this point someone may be thinking, “Why not simply state the facts of history on which Christianity rests in answering objections and avoid all this speculative reasoning and challenge and purpose.

dialogue with philosophy? This is a reasonable question. However as soon as you use the words. “facts of history,” you are involved already in stating a view about reality, or a framework in which these facts will function, and interpretation of these facts. Interpretation rests on a way of looking at all of reality, and, very simply, the way a person looks at all of reality is his or her “philosophy” of life or view of life. It is safe to say that most of the objections brought to bear against the Christian position rest on an interpretation, a way of looking at reality, or a philosophy of life that is opposed to Chris­tianity, thus to understand the objection and give a better and more cogent response to it, we must attempt to understand the posi­tion on which the objection rests.

The Christian realizes that the correct position on all of reality is found in the system of truth revealed in Scripture. Starting with that groundwork or system, which is openly verifiable to all, the Chris­tian can find the ultimate answers to the questions raised by philos­ophy. Specifically stated, Christian theology gives us the groundwork or basic ingredients on which we formulate specifically Christian” answers’ To the problem areas in the spectrum of philosophy. For example, metaphysics is the study of ultimate reality or the very nature of being itself. A thoroughly consistent Christian view of metaphysics can be built and articulated on the solid ground of Christian theism. Building on this foundation, the Christian apologete then contrasts this view with false views of metaphysics and points out the inconsistencies of the views that oppose Chris­tianity. Alt of this can be put into focus with these words.

It is apparent from this that if ‘We would really defend Christianity as a historical religion “we must at the same time defend the theism upon which Christianity is based; This involves us in philosophical discussions

CONCLUSION

Apologetics is a worthy and fruitful discipline in a Christian curriculum. Although the Bible does not spell out in detail the task or methods of apologetics, nonetheless there are enough passages to indicate that the kind of work done in this field is grounded in principles of Scripture. Every succeeding generation of Christians is called on to give a vital expression of the Christian position. Each” generation must also maintain the massive system of Christian Trinitarian orthodoxy on the one hand and to respond to attacks brought against it, on the other hand, all the while exemplifying the spirit of Christ and speaking in the power of the risen Savior.

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