Christianity's New F-Word
By Sungyak Kim
July 9, 2012
Sungyak "John" Kim is a student at Reformed Theological Seminary in Orlando. Follow him on Twitter @sungyak.
With the help of a few popular Christian apologists and philosophers, such as William Lane Craig and Alvin Plantinga, the rational defense of Christianity has enjoyed an explosive surge in recent years. The increasing enrollment of Christian philosophy students, the widely publicized debates with popular atheists (with no little help from YouTube), and the growing collection of mainstream philosophy books show just how dominant a role Christian apologetics plays in Christianity’s interaction with our culture today. All these considerations call for an introspective checkup. Now is a good time to ask, as Soren Kierkegaard did, whether Christian apologetics has evolved into nothing more than a cultural activity where one “gets busy at once to deal with every accusation, every falsification, every unfair statement, and in this way is occupied early and late in counterattacking the attack.” “This,” said Kierkegaard, “I have no intention of doing.” But this, I believe, is precisely what many Christian apologists seem bent on doing today in the public square. It really is no big secret that the way mainstream apologists today answer every “prate and twaddle” that comes their way—line for line—is proving to be ineffective and brings some very negative consequences. Here we see the flip side of the popularity of Christian apologetics is the Church’s constant surrender to the culture’s definition of “rational,” “reasonable” and “justified.”
It really is no big secret that the way mainstream apologists answer every “prate and twaddle” is proving ineffective and brings some very negative consequences.
Our faith in Christ must be greater than our faith in wisdom and reason, regardless of what label might be pinned on us.
During the past half-century or so, Christian apologetics has been graced with a special grain of salt. Great Christian thinkers like Cornelius Van Til, John Frame and Greg Bahnsen have stepped up to the task of restoring a proper view and love for our “conviction of things not seen” through something they're calling “presuppositional apologetics.” One of the primary concerns of these apologists is to inject faith back in to the defense of the faith, just like Augustine, Anselm and Pascal did before them. Christian apologists, they believe, ought to embrace and boast in our faith—with or without the culture's consent.
As Jesus said: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account” (Matthew 5:11). Lies, slanders, prate and twaddle will always come against those who belong to the faith. But we have been exhorted to consider these persecutions as blessings instead of reasoning them away with how good we are in philosophy. Like Kierkegaard, we should welcome these attacks, “partly because [we] learn from the New Testament that the occurrence of such things is a sign that one is on the right road.” If the letter “F” is our scarlet letter, then it's the letter that gets us into the Kingdom of God.