The purpose for this text as articulated by its authors, Kenneth D. Boa and Robert M. Bowman is “… to contribute toward an understanding of these different apologetic methods that will enrich all Christians in their defense of the faith and enable them to speak clearer and with more relevant voices to our present day and beyond” (Boa xiii). In an effort to accomplish this task, Boa and Bowman begin the text with a summary of apologetic history and then conduct a thorough examination of four separate apologetic methodologies; classical, evidentialist, reformed and fideism. The authors treat the four methodologies equally by examining their histories, exploring their methods and positions on important issues, offering a practical example of the methodology in action and subjecting each to twelve separate metapologetic and apologetic questions. Admirably, the authors conclude their study with an examination on how the different methodologies may be integrated.
I was impressed by the authors’ summary of the challenges postmodernism presents apologists. Boa and Bowman define postmodernism as a philosophical movement that believes truth is subjective (Boa 162). This definition is followed up with the following example, “When the space shuttle Challenger exploded, no one would have been satisfied had NASA issued a statement claiming that the cause of the accident was different for different people” (Boa 163). This may be an oversimplified treatment of postmodernism but the example helped clarify the matter for me. This is an important issue that needs to be understood by all who seek to form a meaningful apologetic.
Another unique aspect of this text is the authors’ use of fictional dialogue to demonstrate a practical example of each apologetic methodology in action. While the scenarios seemed a bit contrived, they served their purpose well. For instance, in response to the problem of evil, the fictional reformed apologist says, “But how do you determine what is evil and what is not? Calling things “evil” assumes that there is a standard of good that transcends the world or human race [God]” (Boa 325). This example of the transcendent argument for God clarifies the issue much better than a simple definition would.
Most of all, I appreciated the authors’ notion that a good apologetic is situational. As of late, I have pondered thoughts of concern over apologists who place their allegiance to methodology above the needs of the unsaved. Thus, I was elated when the authors wrote, “… apologists should use common sense and try to match their apologetic to the person with whom they are speaking” (Boa 515). Furthermore, the authors suggest that an apologetic is only useful if it serves to move the unbeliever closer to accepting Christianity (Boa 516). A chart offered on page 517 provides a practical example of how an apologist may use a variety of methodologies in response to questions unbelievers may ask on their journey to faith. While this skill of blending methodologies may be beyond my current abilities, it is validating to know that Boa and Bowman share my concerns.
In summary, this text serves its purpose well. Upon reading it, I feel much better prepared to continue my study of apologetic methodologies and to integrate their practice into my daily witness of Christ. This book should be read by anyone who has an interest in the subject of apologetics and wishes to be brought up to speed regarding current apologetic debates and the issues that face all who hope to engage in the task.