LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
Putting apologetics into practice
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
9/2022
Putting apologetics into practice
In part three, with the foundation and structure completed, Chatraw and Allen put into
practice an apologetic at the cross. Relying on the insights of philosopher Charles Taylor, they
first describe characteristics of the current cultural context—late modernism. The
characteristics of late modernism most significant for the apologetic task are the autonomy of
the individual and personal freedom, an imminent frame of reference suspicious of the
supernatural, and a skepticism and distrust for any opposing viewpoints. An effective apologetic
should avoid “spinning” the content of the gospel message and should take people where they
are, starting with their assumptions, to create opportunities to call false beliefs into question
and invite people to consider the plausibility of Christianity (ch. 10).
This inside-out apologetic begins with an attempt to discern people’s understanding of
reality, affirm some aspects of their position, and ask a series of diagnostic questions to locate
points of transition to the claims of Christianity: What can we affirm, and what do we need to
challenge? Where do their assumptions and beliefs lead? How are their beliefs consistent? How
are they inconsistent? In some ways, the inside-out method is similar to how Francis Schaffer
takes false beliefs to their logical conclusions, or how Greg Koukl utilizes questions in his
Columbo tactic to enhance and manage conversations with unbelievers about the Christian
faith. The means is to get people to think about their own beliefs, and then the goal is to get
them to consider the claims of Christianity and to hear and respond to the gospel.
To demonstrate the inside-out method, Chatraw and Allen set aside one chapter (ch. 11) to
survey four significant features of late modernism that open the door for apologetic
engagement. Modern pluralism, self-authorizing morality, religious lethargy, and the
therapeutic turn provide opportunities and challenges to the Christian witness. If these cultural
assumptions are understood, the Christian can work from inside an individual’s framework and
help that person see how the strange message of the gospel makes sense of the world, fulfills
the deepest human longings, and is more consistent and livable than any competing options
(250). When moving the conversation to Christian convictions, however, the witness must be
prepared to address tough questions about Christianity, what Chatraw and Allen call
“defeaters.”
In perhaps the most practical chapter in the book, Chatraw and Allen address eight
defeaters commonly used in conversations about Christianity (ch.12). Using the inside-out
method, they address questions about individual freedom, sexuality, hypocrisy, reason and
science, the problem of evil, God’s judgment and wrath, reliability of the Bible, and the doctrine
of the Trinity. For each of these defeaters, the authors show how apologists can engage
questioners graciously and craft responses. Their goal is not, however, to provide wooden
answers to memorize and recite for every question in every circumstance; rather, the goal is for
the apologist to keep the inside-out approach as the broader backdrop and to personalize
answers to a particular set of challenges to Christianity. In other words, an apologist should
know answers to questions but also discern the best strategy to answer questions within
particular circumstances so that the conversation moves naturally to the gospel.
Chatraw and Allen make a turn to the gospel by offering a survey of reasons why
Christianity makes sense. They do not offer “coercive ‘proofs’ for God, stating that Christianity
cannot be proven in that sense, though it can be justified. It can and should be trusted. Instead
of ‘proof,’” Chatraw and Allen provide “signposts” for which the Christian faith “provides the
deepest, richest, and most coherent view of reality” (292-93). Signposts include why can we
make sense of the universe; why the universe appears to be fine-tuned for life; what makes the
best sense of the consensus that the universe had a beginning; how moral realism can be
grounded; and what is the best explanation for the numerous eyewitness accounts of miracles.
True to form, in the end they turn to a defense of the resurrection of Jesus Christ, the goal of all
apologetics.
Apologetics at the Cross would be a welcomed addition to any Christian’s library, especially
for those interested in understanding and defending the faith. It is a comprehensive, readable,
and honest look at challenges to the Christian faith. Designed to equip believers, this book does
not merely deliver information to regurgitate but teaches a strategy for living as a gospel
witness.
Apologetics at the Cross is an introduction, so it is not designed to say everything. It is,
however, an excellent introduction, in part because it creates a desire in the reader to know
more and then points to where more can be found. Throughout the book, Chatraw and Allen
reference and cite sources. The practical chapters consistently include text boxes of resources
for further reading. Curious readers undoubtedly will get the urge to make a wish list of other
books to add to their stack of items waiting to be read. For these reasons, Apologetics at the
Cross can be read for individual edification, used to equip witnesses in the local church, or
adopted as a textbook for an introductory class in apologetics. In short, my recommendation is
that you get a copy and read it, and then start working on that wish list.
