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Always Ready
Christian apologetics is the application of biblical truth to unbelief. Itâs really no more complicated than that. But it is complicated by the fact that there are so many theological permutations of biblical truth and almost no end to the variations and contours of unbelief. Not only so, but there have been, are, and will continue to be attacks of every sort that seek to destroy the truth of the Christian faith. So as one thinks about and commences to defend the Christian faith, things can become complex.
What we hope to accomplish in this book is more modest than some might wish. We will not seek to knock down every argument, or even every main argument, that has been brought against Christianity. Nor will we seek to lay out every way such attacks and objections have been or can be addressed. Normally, there are various ways to respond to objections that come our way. Rather, what we will set out to do, first of all, is to lay out the primary biblical and theological principles that must be a part of any covenantal defense of Christianity and then to demonstrate how these principles might be applied against certain objections.
Therefore, the intent of this book is to be both principial (foundational) and practical. The principles can be seen as the fence outside of which one should not go, and the actual responses to objections can be seen as specific paths within the fence line. No doubt there are other paths as well, so there will usually be other ways one might approach objections that are proffered against Christianity.
The fact is, there is no one way or even five ways properly to address objections against Christianity. There are as many ways as there are people with objections. What you might say to one person could be very different from what you might say to another, even if their basic objections are identical. But in each and every case, what must be understood are the fundamental biblical and theological tenets or principles that guide, direct, and apply to whatever attacks, objections, and questions may come to the Christian. With those principles in place, a proper, covenantal defense of Christianity can be pursued. So we must stay within the fence line (i.e., the principles), but we have ample room to move inside its borders.
The biblical and theological principles that will be laid out below belong, historically, to the theology that gained its greatest clarity during the time of the Reformation. Thus, the principles will have a certain specificity to them that may not be the case, for example, in a more general evangelical context. Our entire discussion will assume that Reformed theology is the best and most consistent expression of the Christian faith. First, however, to ensure that we are all on the same page, some basic truths about Christianity and apologetics will be broached here and will come up later as we proceed.
Christian Truth
The true GodâFather, Son, and Holy Spiritâcreated the heavens and the earth, and he created them good. There were no flaws in Godâs creation. Because it was all the work of his perfect hands, it was all very good. But then creation changed, because we changed it.
The entrance of sin in the world was also the initiation of a cosmic war. Scripture gives us no details as to why the serpent decided to tempt our first parents. Perhaps there was a Job-like scene in the heavenlies, where Satan asked for permission to attack Adam and Eve. Or perhaps it was just a natural part of the devilâs now-fallen nature.
Whatever the reason, the temptation of Adam and Eve was an attack on their right relationship with God. And the attack was successful. Eve was utterly deceived (2 Cor. 11:3), ate the forbidden fruit, and convinced Adam to do the same, and all of creation fell.
It would have been perfectly acceptable and expected if God had determined at that point to do away with creation altogether. Because the fall of creation was ruinous to its original status as âvery good,â and because the reality of sin in the world was despicable to a holy God, he could have simply determined to eliminate the universe, setting things back to where they were prior to his creative activity. God could have continued happily and eternally to exist without creation and all of its now-sinful aspects.
But this was not to be; it was not a part of Godâs eternal plan, a plan he freely decided to initiate. Instead, the Lord determined freely to condescend and extend his grace. He came down to the garden. But this time, he did not come down to have fellowship with Adam and Eve. Rather, he came down as their Judge and as their only hope. Not only so, but he came down to judge Satan as well for what he had done in Paradise.
It may be that the full impact of these horrendous words escapes us. We should remember that prior to this event everything was just as it should be. God had created a place and people in that place, all of which were there to bring him glory and to work in relationship to and with him.
But after the fall he said, âI will put enmity between you and the woman, and between your offspring and her offspring.â This is horrible news. This marks the beginning of a radical and all-encompassing war. From this time forward, no one is excluded from this war; no one is left out. Prior to Adamâs sin, Adam and Eve worked toward the one goal of bringing glory to the God who had made all things. Now there are two goals, not one. There are two cosmic powers working in creation. The power of God and his plan are now battling against the power of Satan and his legion. These powers are not at all equal; one depends upon the other. Anything Satan does, he does only because the Lord sustains him. So the battle is not among equals. Even so, the battle rages on until the close of history.
In this light, and basic to everything else that we will say, we should recognize that every person on the face of the earth is defined, in part, by his relationship to a covenant head. That is, there are two, and only two, positions that are possible for humanity, and only one of which can be actual for each person at a given time. A person is either, by nature (after the fall into sin), in Adam, in which case he is opposed to and in rebellion against God, or he is in Christ, in which case by grace a person is not guilty before God but is an heir of eternal life. This is the covenantal status of humanity, and it assumes, in each case, a relationship to God. It assumes as well the ongoing battle against evil in which God is making his enemies a footstool for Christâs feet.
But why didnât God, when sin entered the world, simply squash Satan and his legion and finish the battle? Why does he put up with, even actively join the fight against, such rebellion when he could stop it at any time? The only answer we have to such questions is that all things are still working to and for his own glory, even though sin has ruined his creation (Rom. 11:36). Everything that happens, happens according to his all-wise and perfect plan.
But we shouldnât minimize the fact that he is actively fighting. Though he has the power to finish it all, the Lord continues to wage war against the powers in the heavenlies. Not only so, but those who are in Christ have the privilege and responsibility to fight with him (Eph. 6:10â18). Included in that fight is the activity of defending the faith (a faith, we should remember, that we have been graciously givenâcf. Eph. 2:8; 1 Pet. 3:15; Jude 3). This is the task of apologetics; it is the task of defending and commending the truth of Christianity.
Required to Respond
We should pause here for a moment to consider our place in Godâs cosmic battle. A non-Christian friend of mine recently returned from a trip overseas. When I asked him how his trip was, he looked me in the eye and, with finger pointing and shaking in my face, steadfastly declared, âThere is no God.â That was the first thing he wanted me to know. He knew I was a Christian, and he was anxious to give me one more reason why he was not. He reasoned that if there were a God, the places that he had seen on his trip would not be in the wretched and Augean conditions that he saw. For him, the suffering he witnessed was so overwhelming that it was a sure indication God could not exist. My response was very simple, and it stopped the conversation (at least for a while). I simply said to him, âWhat makes you think that God is responsible for such things?â That question was in it...
