The Necessity of Apologetics

It is wise to begin by asking: What is apologetics? In systematic theology, Greek roots are often used to name specific fields of study. For example, Soteriology is the study of salvation. The Greek root of soteriology is σωτηρία (soteria), meaning “salvation or saviour.” The same principle applies to other branches such as hamartiology, ecclesiology, anthropology, and so forth.

Apologetics is one of these branches of systematic theology, focusing on the reasoned defense of Christian beliefs and doctrines through Scripture, logical arguments, and thoughtful discourse. The term itself is derived from 1 Peter 3:15:

“But sanctify the Lord God in your hearts: and be ready always to give an answer (ἀπολογίαν, apo-logian) to every man that asketh you a reason of the hope that is in you with meekness and fear:”

Here, the word translated in the King James Bible, under the inspiration and leadership of the Holy Ghost, as “answer” is ἀπολογίαν (apologian)—from which we derive the term apologetic.

Peter exhorts believers to always be ready to offer an apologia, or answer, to anyone who asks about their hope. A related, yet inverse, concept is applied to the unsaved in Romans 1:20:

“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse (ἀναπ-ολογήτους, anapologētous):”

The word translated as “excuse” is ἀναπολογήτους (anapologētous). When we break down this word, we see that a lost man, even while staring into the witness of creation, stands without an answer—or more precisely, without an excuse.

Apologetics’ Defense

When we express our answer—or apologetic—there are three essential elements we must include:

I. Regard — Sanctify the Lord in your heart.

The starting point of apologetics is a heart in which the Lord is set apart. Sadly, many are drawn to apologetics out of pride, seeking to elevate themselves through the conquest of debate. While you may sharpen your skill in making others look foolish, if you neglect the command to sanctify the Lord in your heart, your efforts are not pleasing to Him. This Biblical idea is what makes Christian apologe-tics a principled approach, rather than merely a tool of pragmatic argumentation.

II. Rebuttal — Ready to give an answer.

Again, this is the aspect most people are drawn to. While there is a real danger of twisting this com-mand into an excuse for arrogance, well-reasoned biblical answers are essential for contending for the faith. To avoid becoming puffed up with knowledge, the first step—regard for the Lord—must be taken. Both the content of our argument and the manner in which we argue must please the Lord.

As for how to properly give an answer, there is one true priority for the Bible believer: To know the
Scriptures. Historically, some of the greatest defenders of the faith have been Bible-believing Baptists and those with Baptistic convictions.

The Waldensians, for example, were known as “People of the Book.” At the Waldensian Trail of Faith in
Valdese, NC, it is stated:

“Known as ‘people of the Book,’ scripture is what embodied the faith of the Waldensians — they lived by it and died for it.”¹

The Anabaptists stood against the reformer Ulrich Zwingli, armed with their German translations of the Bible. Some historians have suggested that Zwingli’s stance on infant baptism was a reaction to the biblical arguments of the Anabaptists, particularly Conrad Grebel and Felix Manz.²

Dr. John Clarke, following his imprisonment and trial in Boston, Massachusetts in 1651, was challenged to a debate by Puritan ministers. Clarke was eager, but the Puritan clergy twice refused to debate, accusing him of defaulting.3 Clarke had drafted four principles—or, for the purpose of this article, we’ll call them answers:

“First, that … Jesus Christ is … the Lord: none to or with him by way of commanding and ordering, with respect to the worship of God, the household of faith.

Second, baptism, or dipping in water, is one of the commandments of this Lord Jesus Christ, and that a visible believer or disciple of Christ Jesus—that is, one that manifesteth repentance toward God, and faith in Jesus Christ—is the only person that is to be baptized, or dipped with that visible baptism.

Third, every such believer in Christ Jesus … may in point of liberty, yea, ought in point of duty, to im-prove that talent his Lord hath given unto him, and in the congregation … may speak by way of prophecy for the edification, exhortation, and comfort of the whole.

Fourth, that no such believer or servant of Christ Jesus hath liberty, much less authority from his Lord to smite his fellow-servant, nor yet with outward force, or arm of flesh to constrain, or restrain his conscience, no, nor yet his outward man for conscience’ sake, or worship of his God, where injury is not offered to the person, name, or estate of others.”⁴ 

Our heritage as Bible believers is marked by our preparedness to give an answer and by our desire to know the Scriptures.

III. Reputation — That they may be ashamed who falsely accuse your good conver-sation in Christ.

Like the first command, this final element is often overlooked in apologetics. Not only should our hearts be prepared and our minds equipped to answer, but our conversation—our lifestyle—should reflect the character of Christ. The verse after 1 Peter 3:15 states:

“Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. (I Peter 3:16)”

While we rightly reject “lifestyle evangelism”—the idea that one should never verbally witness but
simply live morally—your lifestyle is still important to your evangelism. Peter makes it clear that your godly conduct will shame false accusers and, more importantly, glorify Christ.

Apologetic Delivery

In a Sunday school class at my home church, I gave four takeaways after delivering a defense against the heretical doctrine of baptismal regeneration. I hope these four points will assist you in your apolo-getic delivery:

I. Don’t just defend — contend!

You have the tools to go on the offense for the Lord Jesus Christ, His Gospel, and His Word—the King James Bible. But to properly contend, you must maintain a faithful regimen of reading, studying, and praying with this Book.

II. If you attend a Bible-believing church that preaches sound doctrine, you are more equipped than you realize.

Much of my argumentation consists of foundational doctrines and principles such as dispensationalism, Baptist history, and Baptist distinctives.

III. Leave room for the Holy Ghost to work.

The work we do is primarily spiritual, not merely intellectual. It will take more than disproving the theory of evolution to win a soul. While such an argument may remove a mental barrier, the deeper issue is that people reject Christ because they are sinners who love their sin and hate their Creator. Trust the work of the Holy Spirit; it is God who gives the increase (I Corinthians 3:7). There have been times after debating an unbeliever that I’ve simply left them with a plea to read the Bible for them-selves. This also helps remove ego from the equation—people don’t like being wrong.

IV. A rejected argument is not necessarily a bad argument.

As stated earlier, people reject Christ because they love their sin and hate their Creator. You may pre-sent the most reasonable, Bible-based argument possible, and a sinner will still reject or belittle it. Our goal in constructing sound, reasonable, Scripture-based arguments is not to please the sinner—but to please God.

Sources:

1. “Waldensian History.” Trail-of-Faith-1, 2015, https://www.waldensiantrailoffaith.org/waldensian-timeline

2. Stephens, W. P. (1986), The Theology of Huldrych Zwingli, Oxford: Clarendon Press, pp. 194-199

3. Asher, Louis Franklin (1997). John Clarke (1609–1676): Pioneer in American Medicine, Democratic Ideals, and Champion of Religious Liberty. Pittsburgh, PA: Dorrance Publishing Company. pp. 60-62

4. Burrage, Henry Sweetser (1894). A History of the Baptists in New England. Philadelphia: American Baptist Publication Society. “Obadiah Holmes.” p. 34