LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
Learning from an Apostle: Christianity in the Marketplace of Ideas
A Paper Submitted to
the Faculty of the School of Divinity
in Candidacy for the Degree of
Doctor of Education in Christian Leadership (Ed. D) Department of Christian Leadership and
Church Ministries
By
Mary Gracias
Lynchburg, Virginia
5/2022
Learning from an Apostle: Christianity in the Marketplace of Ideas
Athens and Apologetics
Lamentably, Christian witness today is often crippled by timidity or intellectual
incompetence. In a pluralistic setting – whether in the university or elsewhere – Christians too
often fail to present their deepest beliefs to unbelievers in a wise, reasonable and
knowledgeable manner. As a result, non-Christians typically think that Christians hold beliefs
with no rational support.
I encountered this attitude at a public forum in which I responded to an anti-Christian film
called The God Who Wasn't There. Questioners from the largely hostile and atheistic audience
kept assuming there were no reasons for my Christian faith. I countered this by presenting a
rational case for Christianity and arguing against secular critiques. Because I never appealed to
'leaps of faith', their stereotype of the unthinking Christian was challenged.
My situation that night was very much like what the Apostle Paul faced in Athens when he
addressed the thinkers of that famous center of learning and culture. In fact, the Apostle's
Athenian address was what inspired me to speak in a secular forum in the first place, equipping
me with necessary insights on how to handle myself under pressure.
By understanding how Paul presented the Christian message to this ancient and
unbelieving audience, Christians today can discover principles that will empower them to speak
the Christian worldview into the contemporary marketplace of ideas.
Wise Serpents and Innocent Doves
Paul was a tireless missionary. Relying on the Holy Spirit (Acts 1:8), he would find a
receptive audience and (usually) set up a church; then he would face persecution and have to
travel elsewhere, or he would be thrown into prison (where he wrote epistles and evangelized
everyone in sight). Paul's witness at Athens is the most detailed account in the Book of Acts
where Christianity challenges non-Jewish thinkers. Paul spoke in Athens just after he had fled
persecution by the Thessalonians in Berea, leaving his colleagues behind (Acts 17:13-15).
Athens in Paul's day was not at the height of its intellectual, cultural, or military influence,
but it was still a cultural powerhouse. It was much like a major college town today. Yet Paul was
not impressed by Athens' heritage; rather, he was incensed by its idolatry. The Apostle was
"greatly distressed" because the city was full of idols (Acts 17:16, NIV).
Despite its intellectual pedigree, Athens did not honor the one true God, but rather had
sunk into idolatry. We, too, should be vexed and bothered by both the false religions and
irreligion that dishonor God and lock people into spiritual darkness. While respecting freedom
of religion, we should never make peace with deep theological error (see Galatians 1:6-11).
But instead of unleashing a thundering condemnation on the Athenians, Paul was wise as a
serpent and innocent as a dove (Matthew 10:16), as his Master had taught. He began to reason
with the Jews in the synagogue and with the God-fearing Greeks day by day, as was his custom.
The Book of Acts reveals that Paul reasoned, or had dialogue, with everyone about
Christianity. He did not simply preach; he explained and answered questions (see Acts 19:8-10).
That is, he was an apologist: someone who defends Christianity as true, reasonable, and
pertinent (see 1 Peter 3:15-16; Jude 3).
Paul was also ready to bring the message to those beyond the Jews and God-fearers. There
was "a group of Epicurean and Stoic philosophers" who "began to dispute" with Paul (Acts
17:18). Although they wrongly accused him of being a "babbler" (or intellectual plagiarist) who
advocated "foreign gods", they nevertheless invited him to speak to the Areopagus (verses 18-
19). This was a prestigious group of thinkers who deemed themselves the custodians of new
ideas.
From Creation to Creator
Paul found common ground by noting that they were "very religious" in light of their many
"objects of worship" (verses 22-23). Paul knew this was idolatry, but he used a neutral
description in order to build a bridge instead of erecting a wall. We should likewise follow his
example when talking with our peers about Christianity. While we should be distressed by the
emblems of unbelief in our midst — such as New Age symbols, occultism on television and in
cinema, the many non-Christian places of worship cropping up everywhere — we should
nonetheless try to discern and capitalize on points of contact with these other worldviews.
Paul then reports that he had found an altar to "an unknown God" (verse 23). But what
they took to be unknown, Paul now declares to them. His declaration (verses 24-31) is a
masterpiece of Christian persuasion, the beauty of which cannot be captured in a short article.
[1] Knowing the perspective of the philosophers he was facing, Paul begins with the rudiments
of the Christian worldview. He does not begin with the message of Jesus, but with the biblical
doctrine of creation — a belief alien to both Stoics and Epicureans (and to all Greek thought).
Paul affirms that a personal and transcendent God created the entire universe, which
depends on Him for its continued existence. "[H]e himself gives all men life and breath and
everything else" (verses 24-25; see also Hebrews 1:3). This sets up a sharp antithesis between
Christianity and both philosophical camps. The Stoics believed in an impersonal ‘world soul’ –
something like today's Principle of New Age spirituality or ‘the Force’ in the Star Wars movies –
while the Epicureans believed in several deities who had no interest in humanity.
This Creator, Paul declares, is also closely involved with humanity. He created all people
from one man and established the conditions in which they live. God is not only the Creator of
the universe as a whole, but is also involved in the particularities of life. He did this so that
people "would seek him and perhaps reach out for him and find him, though he is not far from
each one of us" (verses 27).
Against the Athenian philosophies, Paul presents a God who is personal, transcendent,
immanent and relational. He conveys all this before uttering a word about Christ. Paul should
be our apologetic model here as well. Unless we establish a Christian worldview (monotheism),
people will likely place Jesus into the wrong worldview, taking Him to be merely a guru or
swami or prophet, rather than Lord, God and Savior (Colossians 2:9; Philippians 3:20).
Finding Common Ground
Having established the antithesis between "the Lord of heaven and earth" (17:24) and the
erroneous conceptions of the Athenians, Paul again makes a point of contact with their
worldview by citing Greek poets: "'For in him we live and move and have our being.' As some of
your own poets have said, 'We are his offspring'" ( verse 28).
Although their fundamental worldview was off-base, the Greeks had some sense of the
divine as well as their dependence upon it. They were partially right, although largely wrong.
Given God's general revelation in creation and conscience (Romans 1-2), Christian witnesses
should always try to find the scattered elements of truth embedded within darkened
worldviews. To do this, we, like Paul, must know our culture and its history. This requires
careful study and prayerful discernment.
Paul continues by arguing that since we are God's offspring, we should not think that the
divine being is like any humanly crafted image. As Adam Clark writes:
If we are the offspring of God, He cannot be like those images of gold, silver, and stone
which are formed by the art and device of man, for the parent must resemble his offspring.
Seeing therefore that we are living and intelligent beings, He from whom we have derived our
being must be living and intelligent. It is necessary also that the object of religious worship
should be much more excellent than the worshipper; but man is … more excellent than an image
made of gold, silver, or stone. And yet it would be impious to worship a man; how much more so
to worship these images as gods!"[2]
The logic of Paul's argument is compelling. Furthermore, he makes his case on the basis of
the Athenians' own beliefs about God and humanity. Paul displays an astute apologetic
prowess.
Defending the Faith
Paul lastly says that in the past God overlooked ignorance about Himself, but that now "he
commands all people everywhere to repent" because he has "set a day when he will judge the
world with justice by the man he has appointed". He has proven this truth by raising Jesus from
the dead (verses 30-31). This passage in Acts only gives us a summary of Paul's speech; he
would have spoken far longer in this context than the written text permits. So, we can be sure
that Paul explained the full meaning of Jesus' life, death and resurrection (see 1 Corinthians
15:1-8 for a summary of the gospel).
In his address to the Athenians, Paul is not content to give a philosophical lecture
comparing the biblical and Greek worldviews. He calls his audience to respond individually and
existentially to Jesus Christ. Likewise, apologists today should be alert to the times when they
should invite people to repent and accept the crucified and resurrected Jesus Christ as Lord.
The author (Luke) concludes this remarkable narrative by describing the various reactions:
some sneered at Paul, others wanted to hear more, and some became "followers of Paul"
(verses 32-34). To win this response from a group of worldly philosophers is a noteworthy
achievement. Any success was wrought through the work of the Holy Spirit, on whom Paul
depended for courage and wisdom (see Acts 1:8) – as should apologists today.
Unlike Paul, however, too many Christians today suffer from apologetic agoraphobia: the
fear of taking our Christian worldview into the open intellectual spaces of culture. But Jesus
Himself calls us into the world to present the Gospel (Matthew 28:18-20; Luke 24:46-49; Acts
1:8).
With Paul as our model, we should be disturbed at the unbelief in our midst. Therefore, we
should winsomely and lovingly enter the marketplace of ideas as apologists who defend the
Christian worldview. We do this by establishing common ground with our audience, by
distinguishing the Christian worldview from alien philosophies, and by calling unbelievers to
respond rightly to the truth of Jesus Christ.
Notes
[1] See D.A. Carson, 'Athens Revisited', Telling the Truth, ed. D.A. Carson (Zondervan,
2000), pp.384-398.
[2] Adam Clarke, Commentary on the Holy Bible: One-Volume Edition, abridged by Ralph Earle
(Baker Book House, 1967), p.1006.
