Review of Understanding Christian Apologetics

For the person with the hammer, everything looks like a nail. Likewise, for the person who uses only one apologetic method, every conversation follows the same pattern. As a pastor and extrovert at heart, I find myself in several conversations each week, ranging from sports to food, weather, and religion. Some people are easier to talk to than others and there is not a “one way” approach that works with everyone–especially with Christianity.

Scripture calls Christians to always be ready to explain the basis of our hope in Christ (1 Pet. 3:15), and it also gives us warrant to defend the orthodox faith (Jude 3). However, though there are several apologetic methods, Scripture does not prescribe any specific approach. We know we should know what we believe, but how should we communicate that to our lost friends and neighbors? What we believe is the content; how we share it is the method.

Apologetic methodology is similar to woodworking—just as the same tool can be used in several projects, so too the same method can be used in different conversations. However, there are times where only one tool is needed; the task determines the tool. No tool can accomplish every task. The same is true for our approach to apologetics.

In Understanding Christian Apologetics: 5 Methods for Defending the Faith, Timothy Paul Jones gathers a talented group of writers to discuss apologetic methodology. The work is formatted like a Five Views book, where each view is engaged by the writers. They discuss five different methods: classical, evidential, presuppositional, cultural, and ecclesial. This book offers a toolbox with several options to help us engage in apologetics.

Apologetic Methods Are Often Limited

Each apologetic approach has its own way of having these conversations, and the way some conversations go depends on which methodology is utilized.

For example, a skeptic might have questions about miracles in the Bible. As Sean McDowell shows, “The Bible is full of examples of people seeing miracles and then believing” (62):

Therefore, evidential apologetics may be the proper tool for that conversation. If miracles are possible, then believing in God is not unreasonable. However, another discussion may begin with questions about the existence of God, so the tools of classical apologetics, commended by

Melissa Cain Travis, may be ideal. Instead of forcing the conversation to fit a method, it is better to tailor an approach that best befits the setting.

However, Jones reminds readers not to “become so passionate about a particular apologetics method that they forget its purpose” (16). Each apologetic tool has strengths and weaknesses, but the goal is to help people see the truth of the gospel. The best apologetics tools are the ones that accomplish that purpose faithfully.

Sometimes you find out you need a different tool in the middle of a job. It would be convenient if my table saw could fasten boards together, but that is simply not possible. Multiple tools are utilized in making a table; each tool has its own role. Similarly, we must beware always sticking to an apologetic method, regardless of conversational context. If we lean towards classical apologetics, we might routinely take that approach. This book demonstrates that such a narrow focus is deficient—a failure to mix up your approach may lead to a failure in execution or receptivity. Perhaps when our apologetics do not seem to be working, it may be that we are using the wrong tool. Jones clearly writes the “primary purpose of this book is to enable you to consider which apologetics methods are most faithful to Scripture and most suitable for your context” (5).

Apologetic Methods Are Often Complementary

Apologetic methods are not mutually exclusive; rather, the various methods often overlap each other. D. A. Horton, who represents the cultural apologetics perspective, senses “harmony between James N. Anderson’s explanation of presuppositional apologetic method and cultural apologetics” (100). Though there are substantive differences, he continues, “Part of the rhythm of my life as a missiologist is the pursuit of common ground that is religious, not neutral”

(101). Thus, as Jones notes in the introduction, apologetics methodology should best be understood as a cooperative effort as they “can and frequently do draw from one another” (13).

The deficiencies of one can be compensated for by the strengths of another. Anderson writes how his presuppositional approach works well with ecclesial apologetics as the latter “emphasizes the evidence of God’s sanctifying power at work in his church through the ages” (162).

Even in cases where methods will diverge into vastly different conversations (e.g., classical and presuppositional), this volume explains the reasons for these differences in an irenic manner. Each respondent provides insightful critiques and questions for us to consider. One of the benefits of these five views approach is seeing these perspectives side by side.

Understanding Christian Apologetics is not a “how to” manual for defending the faith—it is an introduction to the academic discipline. It is written at a level that the average church member can relate to and benefit from, with some examples of the given method. However, readers will want to investigate more focused books to find the content that will fill out these five apologetics frameworks. It is helpful to read widely and well so we can fill our toolbox with a variety of tools. Like a Bible reading plan, the best apologetics method is the one you use. This book provides pastors and students a helpful introduction so they have the right tools as they prepare to give an answer for the hope within them.