The Task of Apologetics: Relationship to Theology, Evangelism, & Philosophy

         Theology applies the word of God. So does evangelism. So does Christian philosophy. So does apologetics (just notice how often Scripture has been alluded to above). It ought to be clear, then, that these different tasks at least share a common commitment to the authority of God as revealed in His word.

On the other hand, the work of the theologian, philosopher, or evangelist cannot be carried out without to some degree defending the truth of Christianity—in apologetics. All of these tasks are both positive and defensive in nature.

 They are all interdependent. To be sure, there are shades of difference between apologetics, theology, philosophy, and evangelism—differences in the primary audience, or type of questions addressed, or immediate aim. But all of these tasks come under the common umbrella of applying God’s word to the hearts of men.

Apologetics is a way of doing theology, a way of doing evangelism, a way of doing philosophy. If the work of these other areas is in varying ways an application of God’s word, so must be the work of the apologist.

The observation that apologetics is, in particular, a distinctive way of doing philosophy (characterized by submission to God’s revelation as one’s highest authority) raises some questions about the use of philosophical vocabulary.

When we turn to the relationship between apologetics and evangelism (or “witnessing,” as Kuyper termed it), we must again disagree with those who suppose that the unbeliever can intelligibly study and interpret experience while at the same time denying the truth of the Christian worldview.

 

APOLOGETICS AND THEOLOGY ARE INTERDEPENDENT

About the matter of theological encyclopedia there has been a great deal of debate among Reformed theologians. There is only one point in this debate that we are here concerned to mention. That is the question of the relation of systematic theology to apologetics.

The point of difference concerns chiefly the nature of apologetics. Warfield says that apologetics as a theological discipline has to establish the presuppositions of systematic theology such as the existence of God, the religious nature of man, and the truth of the historical revelation of God given us in the Scriptures.

In contrast to this, Kuyper says that apologetics must seek only to defend that which is given it in systematics. (42) Warfield argues that if we were to follow Kuyper's method we would first be explicating the Christian system and afterwards we would be asking ourselves whether perchance we had been dealing with facts or with fancies.

Kuyper argues that if we allow apologetics to establish the presuppositions of theology we have virtually attributed to the natural man the ability to understand the truth of Christianity and have thus denied the doctrine of total depravity.

            On the other hand, (43) we hold that the basic contention of Kuyper with respect to Warfield's position is correct. Warfield often argues as though apologetics must use a method of approach to the natural man that the other disciplines need not and cannot use. (44)

He reasons as though apologetics can establish the truth of Christianity as a whole by a method other than that of the other disciplines because it alone does not presuppose Cod.

 

THEOLOGY AND PHILOSOPHY CANNOT BE SHARPLY SEPARATED

 

Before defending Christian theology we must speak of Christianity and its relation to philosophy and to science. Philosophy, as usually defined, deals with a theory of reality, with a theory of knowledge, and with a theory of ethics.

The Roman Catholic apologists have worked out elaborate arguments to prove that theology and philosophy cover clearly differentiated domains of reality and follow clearly differentiated methods of investigation. Philosophy is said to deal with the domain of the natural reason, and Christianity is said to deal with the domain of faith.

For the moment it may suffice to stress the fact that the history of philosophy tells us of men who have sought to give us a totality view of reality as a whole. It is in relation to them that Christianity must be presented. Christian apologetics must, accordingly, in practice be a vindication of the Christian world and life view as a whole

 

DIFFERENT WAYS

THEOLOGY, PHILOSOPHY, APOLOGETICS, WITNESSING

 

1.            We may further observe that in these two divisions of epistemology and metaphysics we deal from a philosophical point of view with that which theology deals with from a theological point of view. Systematic theology seeks to offer an ordered presentation of what the Bible teaches about God. It does not follow from this that it is about God alone that we wish to obtain knowledge.

3.            I am interested in defending the metaphysics that comes from Scripture. This involves: (a) the doctrine of the self-contained God or ontological Trinity, (b) the plan or counsel of this God pertaining to created reality, (c) the fact of temporal creation as the origin of all the facts of the universe, (d) the fact of God's providential control over all created reality including the supernatural, and (e) the miraculous work of the redemption of the world through Christ.

4.        And if theology succeeds in bringing forth ever more clearly the depth of the riches of the Biblical revelation of God in Scripture, the Christian philosopher or scientist will be glad to make use of this clearer and fuller interpretation in order that his own interpretation of nature may be all the fuller and clearer too, and thus more truly revelational of God.

5.        Here I have been trying to say over and over again that I'm only interested in stating and defending what Scripture teaches and from reading your [R. J. Rushdoony's] first pages you make me out to be a philosopher.

6.        The diathetical, the thetical and the antithetical can at most be matters of emphasis. But all this does not touch the main point. The main point is that Kuyper has himself appointed to the Christian consciousness the task of reasoning with the non-Christian consciousness.

7.        After we answer, in preliminary fashion, the question as to what we believe as Reformed Christians, we face the problem how to get people interested in our faith. Men in general do not use or even know our theological terms. But, to the extent that they are educated, they have had some training in secular philosophy. They have a non-Christian familiarity with the categories of God, man and the universe.

8.            A preliminary survey of epistemological terminology brings out that this terminology itself has grown out of a milieu which has colored its connotation. It will not do to speak of the inductive and deductive methods as though theists and non-theists meant the same things when they use these terms. (51)

 

 

CHRISTIAN COMMITMENT INVOLVES DISTINCTIVE METHOD OF KNOWING

 

For the study of systematic theology the question of method is of basic importance. "If a man adopts a false method, he is like one who takes a wrong road which will never lead him to his destination." (54)

However, to find the proper method for the study of systematic theology we shall need to discuss, briefly, the question of methodology in general.

It is only after it has been shown that Christian theism as a whole, in all its departments, has a methodology quite distinct from other general interpretations of reality, that the proper method to be followed in systematic theology will appear.

There are two mutually exclusive methodologies. The one of the natural man assumes the ultimacy of the human mind. On this basis man, making himself the ultimate reference point, virtually reduces all reality to one level and denies the counsel of God as determinative of the possible and the impossible.

The nearest that we can approach to bringing out the relation between the methods of the various sciences and theology, and then once more between the various theological disciplines among themselves, is to think of several concentric circles. God is at the center of these concentric circles.

To make clear our position on the place of human reason in theology, it is necessary first to show that the place we accord to reason in connection with theology is basically the same as that which we accord to it in connection with the other sciences.

REASON AND FAITH ARE BOTH UNITED IN COVENANTAL SUBMISSION TO SCRIPTURE 

A solution of the problem as to the relation between theology and philosophy or science might be found, it will be argued, if theology is based on authority and philosophy or science is based on reason. By the employment of reason, science and philosophy may make certain assertions about reality, and by means of revelation theology may make additional assertions about reality.

Again, a solution of the problem of the relation between theology and philosophy or science may be found, it will be argued, if theology limits its assertions to the realm or dimension of the supernatural and if philosophy or science limits its assertions to the realm or dimension of the natural. Good fences make good neighbors.

Philosophy and science deal more especially with man in his relation to the cosmos, and theology deals more especially with man in his relation to God. But this is only a matter of degree. And the two forms of revelation60 cover the dimensions or areas of both.

All this is simply to say that one must be a believing Christian to study nature in the proper frame of mind and with the proper procedure. It is only the Christian consciousness61 that is ready and willing to regard all nature, including man's own interpretative reactions, as revelation of God.

The theologian is simply a specialist in the field of biblical interpretation taken in the more restricted sense. The philosopher is directly subject to the Bible and must in the last analysis rest upon his own interpretation of the Word. But he may accept the help of those who are more constantly and more exclusively engaged in biblical study than he himself can be.

 

IN THE INTELLECTUAL BATTLE, APOLOGETICS COORDINATES AND FOREWARNS 

By theological encyclopedia is meant the arrangement in the curriculum of the various theological disciplines. These disciplines are all centered about the Bible because the Bible is thought of as described above. (63)

In these departments the original languages, exegesis, and Biblical theology are taught. In all this there is a defense as well as a positive statement of the truth. The matter of defense of the truth of Christian theism cannot be left to the apologetic department alone.

In practical theology the matter of preaching the Word is taken up. Here too defense must be coupled with positive statement. Then church history takes up the story as to how this preaching of the Word has fared throughout the centuries.

Have those to whom the preaching and teaching of the Word was entrusted brought it faithfully in accordance with the genius of that Word as the

Word of God? Have men readily received it when it was preached faithfully?

This really completes the story of Christian encyclopedia. There has been in the disciplines enumerated a detailed and comprehensive statement of the truth. There has been in addition to that a defense of every truth at every point.

Perhaps there will be a more unified and better organized defense of Christian theism as a whole if the apologist performs this humble service of a messenger boy. Then too the apologist may be something in the nature of a scout to detect in advance and by night the location and, if possible, something of the movements of the enemy.

                                                                      Personal Response

        In this arguing base for Francis Schaeffer it is not good to be isolating apologetics from evangelism, making apologetics a preliminary or preparatory vestibule for faith what he calls is pre-evangelism and I agree for this because base on the explanation the Apologetics, theology, philosophy and evangelism are both positive and defensive in nature it involve the use of minds from gaining and propagating knowledge.

         Although that they work with different kinds but the main purpose of these are to bring them to the knowledge of God’s truth submissive and responsive. These tasks come under the common umbrella of applying God’s word to the heart of men that we need to obey from the word of God yes all of these are different function but one mission is to declare God’s word to everyone as well as the unbelievers.

        In this chapter it is give clarification that the apologetics is a way of doing theology, a way of doing evangelism a way of doing philosophy. In the work of these other areas in varying ways an application of God’s word so must be the work of apologist. The essential of Apologetics is same importance of theology these are two interdependent which is true same purpose to spread the gospel of God. 

        How apologetics is important it works to develop a method of gospel presentation that is consistent with the full teaching of scripture and anticipates this is telling the truth whatever the circumstances, But these evangelism, theology and philosophy they moving in different strategy like they see who is the audience that they are sharing he word, they make sure that the word that they use is easy to understand, and they should learn the language that they need.

        The importance of the relationship of these is they doing constantly spreading the gospel to those people they not yet know who is God and to those unbelievers. Here in chapter some of the character they have own interpreting  like what Augustine says that man understanding and reasoning function only upon the foundation of faith in God, Reason has no self-sufficient ability to interpret experience and no true authority to judge the veracity of Christian faith this is for Augustine.

        But for Aquinas saying that faith in God has to be founded upon independent results of man’s reasoning and understanding and for the Thomistic approach assures that fallen man is capable of reasoning in a proper way prior to repenting of sin and submitting to the savior and that knowledge and intelligible interpretation of experience are philosophically possible apart from God‘s revelation. 

        These arguing are different Christian point of view but if we go back to the first this want to show that apologetics, theology, evangelism are all important in all aspect in Christianity. Especially the apologetics is quite literally defense of faith in every generation, people face the challenges, questions, and concerns of the gospel message of the Christian faith. Christian seek not to explain briefs but also commend their beliefs. Like the bible says in 1 Peter 3:15 But in your hearts revere Christ as Lord. 

        Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.  Same with the evangelism is telling others the plan of salvation and about the Kingdom of God, the proclaiming t of the divine reign and an invitation to participate in the community of God.