Developing a Christian Apologetics Educational Program

In the Secondary School

Potter

• Publisher: Wipf and Stock
• Year: 2010
• ISBN:
  9781498271301
• Topic: Theology & Religion
• Subtopic: Religion

Many are expressing concern about the future of Christian youth today. What can we do to help ensure they will keep their evangelical faith once they graduate from high school? Can Christian apologetics provide an educational solution? Developing A Christian Apologetics Educational Program explores issues certain to be encountered by secondary school educators who want to teach apologetics as a distinct subject of study either as a part of a Christian institutional or home school curriculum. This book helps the apologist and educator blend their skills to soundly integrate the two subjects. A solution is sought by providing a background and rational for implementing an age-level appropriate apologetics course at this critical level of Christian education. This book is designed as a text to supplement those used in Christian education or applied apologetics courses; each chapter successively builds upon the other to help develop an educational philosophy that supports the inclusion of apologetics in the curriculum. A model is explained and materials are given to support the development of a curriculum in Christian Apologetics Education at the secondary level. Practical ideas are explored and a sample unit of instruction is supplied to help the educator develop an evangelical approach to education that is in the classical apologetic tradition.

1

A Brief History of Apologetics

Objectives

Identify significant apologists and the issues on which they wrote.

Trace the development of apologetics as a practice and subject of study.

Most subjects studied in school have a history to which it is worth exposing even the beginning student. Apologetics is no different. This brief survey of a history of apologetics covers some of the major apologists since the beginning of Christianity. After reading this chapter, you should gain an appreciation for the intellectual challenges faced historically by these thinkers and the individuals that responded to such challenges. The approach is positive, as opposed to being overly critical. No analysis is made of the ultimate value of each contribution to the field of apologetics. Instead, focus is directed to the subject of apologetics itself as an enduring subject with a distinctive history. It is also hoped that you will be convinced that a subject with such a central role in Christianity should be important to the development of any Christian educational curriculum.

Apologetics in the New Testament

While no book in the New Testament should be considered an apologetic treatise, almost every book includes some elements that can be considered apologetic1 in some sense. Catholic historian Avery Dulles concurs by stating in his history of apologetics that, “None of the New Testament writings is directly and profusely apologetical, nearly all of them contain reflections of the Church’s efforts to exhibit the credibility of its message and to answer the obvious objections that would have arisen in the minds of adversaries, prospective converts, and candid believers.”2 We begin with some clear imperatives in the New Testament given to believers concerning apologetics.

A Biblical Imperative

The Apostle Paul, in one of the most apologetic of his works, encourages believers in the face of an insipient form of Gnosticism not to only answer everyone, but to know how to do so. “Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Col 4:5–6). In 2 Corinthians, Paul asserts to a morally wayward church questioning his apostleship, that his goal is to “demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Cor 10:5). Paul describes to Titus an essential quality that must be found in a church leader: “He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). He further elaborates to Timothy how to handle those that might oppose leadership in the church. “The Lord’s servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him, he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth” (2 Tim 2:24–25). Under house arrest in Rome, Paul writes to a church at Philippi describing what his mission has been and continues to be: “It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. . . . The latter do so in love, knowing that I am put here for the defense of the gospel” (Phil 1:7, 16). Peter, likewise, provides one of the clearest encouragements and imperatives for Christians who were likely to face persecution. Whether asked to do so formally or informally, he told them to defend the faith by giving an answer to anyone that asks. “But in your hearts set apart 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” (1 Pet 3:15). Jude supplies an important imperative that clearly implies a contention for “the faith” that is systematic, complete, or exhaustive. “Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (Jude 3). Here “faith” is understood to be a complete and certain body of knowledge. This being the case, only an apologetic that covers every aspect of the faith will suffice to achieve Jude’s goal of contention. Finally, Jesus himself instructs his disciples to: “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matt 22:37). It would hardly be possible to fulfill this command by ignoring objections to the Christian faith. One must use their mind to love God and this implies an honest response that is fully convinced that the Christian faith is true and demonstrably so.

Apostle Paul

The Apostle Paul (1–10–65/67 A.D.), originally known as Saul, was born in Tarsus sometime in the first decade of the Christian era. He was born a Jew of the tribe of Benjamin but also had the privilege of Roman citizenship. Around the age of thirteen he was sent to Jerusalem to study. Eventually he studied under Gamaliel and became a Pharisee equally fluent in Aramaic and Greek. Upon seeing the risen Christ on the road to Damascus, he converted to Christianity (33 A.D.) and spent his early years as a believer in Syria, Arabia, and Judea. Later he embarked on at least three missionary journeys where he started, visited, and wrote letters to various churches.

Luke, who describes much of the Apostle’s apologetic activities, begins his Gospel with a description, that clearly portrays a first century defense of his research: “Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also having had perfect understanding of all things from the very first, to write to you an orderly account . . .” (Luke 1:1–3). Luke in the second volume of his Gospel (Acts) reveals opposition that was found among non-Jews (Gentiles). Paul delivers speeches to both Jews and Gentiles as an apologetic. In Acts 17, the regular practice of Paul is described: “Then Paul, as his custom was, went in to them [Jews], and for three Sabbaths reasoned with them from the Scriptures explaining and demonstrating that the Christ had to suffer and rise again from the dead” (Acts 17:2–3, emphasis added).

In one of the more interesting encounters, Luke describes Paul’s encounter with Hellenistic philosophers. The Stoic and Epicurean philosophers could be compared to the beliefs of modern day Atheists and Pantheists respectively. Paul, as analyzed by apologist and author Dr. Kenneth Boa, seems to be arguing in classic Stoic fashion:

Essentially, the point of this first and longest part of the speech is that idolatry is foolish and that the Stoics themselves have ad...

Table of contents

• Title Page
• Introduction
• Chapter 1: A Brief History of Apologetics
• Chapter 2: Apologetic Systems
• Chapter 3: The Case for Christian Apologetics Education in the Secondary School
• Chapter 4: World Views and Christian Education
• Chapter 5: Toward a Philosophy of Christian Education for Apologetics: General Revelation
• Chapter 6: Toward a Philosophy of Christian Education for Apologetics: Special Revelation
• Chapter 7: A Curriculum Model for Christian Apologetics Education
• Chapter 8: Curriculum Materials Needed for Christian Apologetics Education
• Chapter 9: The Future of Christian Apologetics Education
• Appendix A
• Appendix B
• Appendix C
• Bibliography