Why does God use fallen, broken people to speak for him? A review essay by Timothy T. N. Lim about Os Guinness’ 2015 book, Fool’s Talk, and how followers of Jesus can and should talk about God in the public square.

Introduction

How can the vocation and the craft of Christian apologists be reclaimed after decades of lambast against apologetics, as an inquiry of integrity, in the academia and scores of morally-discredited Christian leaders, pastors and apologists in recent centuries? Why bother with defending absolute truth in an age of hyper-pluralism? One professor in an Ivy-league business programme suggests to me that believing in Christianity in an age of science and hyper-plurality is equivalent to holding on to a garbage of past superstition. Many of us can think of highly educated folks who challenge the validity of subscribing to the Christian faith. Can faith in God be defended? Is there still a role for Christian apologetics, which the veteran apologist Douglas Groothuis calls, “a public voice for truth and reason in the marketplace of ideas”[1] in an age of autonomy, sensuality, and plurality?

Os Guinness, Fool’s Talk: Recovering the Art of Christian Persuasion (Downers Grove, Illinois: InterVarsity Press, 2015).

We mourn, and we grieve. Notwithstanding, I hope to support the credibility of a vocation in Christian persuasion in this essay. For the task, a review of American Christian apologist OS Guinness’ book Fool’s Talk will provide an advocacy in that direction.[6] Although Guinness does not call the project a handbook for apologists, Fool’s Talk will inspire and challenge prospective apologists (laity or professional) to join the vocation, and to pursue their vocation with integrity. The book is as he confesses, the fruit of a lifetime of engagement in apologetics, what he acknowledges as “the fruit of nearly fifty years of thinking, thousands of conversations, innumerable talks and lectures, countless books read, and endless lessons learned [read, mistakes made]…” (p. 255). Its sources are innumerably rich: Guinness’ retrieval of C.S. Lewis, Francis Schaeffer (and L’ Abri Fellowship), and particularly Peter L. Berger (whom he dedicated the book to), and the Veritas Forum, as well as his engagement with ideologies of philosophers, socio-political thinkers, and public intellectuals of various persuasions across millenniums, reminds all aspiring apologists the necessity of reading widely. The 272-page book reminds learners the essence, the craft and pitfalls (to avoid), and the milestones to chart with seekers in Christian persuasion which I will review shortly.

Essence

In a nutshell, Guinness coins “Christian persuasion” as a catchword for apologetics. But do not be mistaken, apologetics is not merely a field that only professional apologists or academics dabble into, but “a lost art” and a core of discipleship for those seeking fidelity in the Christian faith (p. 37). And unlike popular misunderstandings about the Christian defense of truth via apologetics, Guinness explains that persuasion with integrity in the Christian spirit relies neither on techniques alone nor on manipulative tricks and arguments (chapters 2 and 9); rather than working on improving the logos, ethos and pathos of standard courses in apologetics, it advocates providing “honest answers for honest questions” (p.37-38). Guinness urges apologists to attend to people’s heart, mind, and unique concerns (p. 4) while guiding listeners to the five, cardinal truths of the Christian faith reflectively, consistently, and prophetically (p. 26-27). Guinness’ five cardinal truths refer to biblical teachings about creation, the fall, incarnation, the cross, and the Spirit of God.

Persuasion in the Christian spirit, may I add, is less dependent on the agent’s wit and ability and much more dependent (or should I say, utterly dependent) on God who can best defend God’s self and truth (chapter 3) and who calls hearers in providential seasons (chapter 7). Otherwise, aspiring apologists may find themselves blindsided by their intellectual ability, which Guinness has observed: “The cleverer the mind, the slipperier the heart, and the more sophisticated the education, the subtler the rationalization. Erudition leads conviction to self-deception.” (p. 80). Worse still, if apologists depend only on their wit, these agents may fall into “a dangerous game” of playing politics, believing in politics’ power to change society, when they merely join the ranks of ruining societies with their attempts to manage vices (p. 198).

The Craft and the Pitfalls to Avoid

Guinness’ book is filled with wisdom, beginning with what to avoid as he then teases out the craft.

The quest to close the deal expediently by improving the skill and the use of yet better methods and techniques is for Guinness “the devil’s bait” (chapter 2, p. 30). Beware, no technique is ever neutral (p. 41). The “myth of progress” lies beneath the drive (and seduction) to procure the latest fad or to acquire a yet better method (pp. 30-32). Methods are not just instruments to be employed to achieve goals. Method needs to commensurate with what it serves: the message (p. 41).

The temptation to be well-liked, including to put up with falsehood and promiscuity by embracing prevailing politically-correct, relativistic ideologies and the abandoning of moral authority, will undercut the integrity and the message of Christian apologetics. Guinness validates the subversive approach of “fool-making” in Erasmus’ The Praise of Folly (1511) as a helpful paradigm for the present messy milieu. Apologists’ must be ready to be seen as a fool, treated as “fools for God” (chapter 4; 1 Corinthians 4) and face aggression to prick at folly of not believing in God and subvert the pride of the human heart of compromise against God and faith (p. 63). Instead of the seduction of win over the world, apologists should endeavour to prefer and follow the audience of the One God! (p. 70).

Apologists who are skilled in their craft comprehend the “anatomy of unbelief” (chapter 5). They distinguish truth-seekers from truth-twisters. The former will conform their thinking to reality, whereas the latter will try to explain reality to conform to their thoughts (p. 84). Truth-twisters employ one of four methods of “abuses”: silencing and suppressing truth deliberately, exploiting truth for their own agenda deliberately, inverting truth deliberately, or intentionally deceiving others – which increases their capacity for self-deception (pp. 84-93). The unbelieving worldview, in its rejection of God and reality, will always be in tension between truth and partial truth (part-falsehood) (pp. 94). Accordingly, unbelievers will face either of two poles: the lesser travelled and yet more courageous option of struggling with the dilemma which arises when they do not consistently live out their rejection of God, or the more preferred option of diversion (“empty phantoms” or “busyness”) which they would have to create so as to distract and comfort themselves for remaining in their state of unbelief away from God’s reality (pp. 96-99). Skilful apologists diagnosed that the course of diversion is futility and destruction (pp. 101-103).

Apologists ought to pay attention to the gradual and prolonged signs of God at work in communicants: via arousing desires, invoking fears, igniting joys, and responding to grief (p. 136). Working not just with words but also through our lives, skilful apologists invite communicants “to hear, to listen, and to understand these signs and then to help them follow to where they lead” (p. 147); in so doing, apologists help communicants trigger their tastes for the divine in their lives (chapter 7).

Truth, character, and virtue go together. So contrary to negative perception that apologetics is about winning arguments, a cardinal rule in apologetics is as Guinness tells it, stay away from the “deadly trap” of needing to win and be right, and avoid manipulating truth (pp. 170, 185). Instead, let truth itself persuade and indict inquirers (chapter 9). Be sure that we, communicators of the gospel, are “shaped by the very truth that we proclaim”, yielded to “the One who sends us”, and accordingly, reorder our style of communication inasmuch as we work on the substantive contents of our message (p. 175). Guinness raises searching questions for apologists and aspirants: do we love enough to listen, or do we merely love to hear our own answers? Are we arguing for Christ, or are we expressing our need to be right? Are we defending Christ, or are we defending our concerns, for ourselves, and for our standing in community? The caution: do not turn on the heels of the truth we seek to defend (p. 179). Virtuous authenticity sums up the cardinal rule (and by the way, Guinness did not use “cardinal rule” to frame the rejoinder to “boomerangs” and would-be “Judases”).

Continuing with the rejoinder, Guinness’ chapters 10 and 11 examines the often, ignored element that impaired the ministry of apologists (lay and professional): an inconsistent life that masks vices (such as pride and standing in community, which betrays one’s unhealthy self-love) as virtue so as to receive the approval it seeks (p. 198). At a time when Christian advocacy (persuasion) is urgently needed, the “deadliest challenges to the faith” are the hypocrisy, toxicity, cynicism, syncretism, and “revisionist faith” within the church (pp. 187, 210, 225). “Cowardice and compromises within the church” coupled with poor understanding of apologetics have led people dismissing apologetics as “an unworthy and a wrongheaded enterprise” (pp. 210-211). The way forward is then to return and repent from “false behaviours” and “false teachings” inside the church (pp. 212, 218).

Charting a Journey towards faith

Guinness concludes the book with its objective. He writes: “as apologists we should ponder the journey toward faith and know how it progresses as well as its principles and its pitfalls along the way … our task is to be skilled guides for the journey to faith … so that we may each become trustworthy guides to those we meet who are at any stage of their search.” (p.231).

Retrieving from his earlier book, Long Journey Home (WaterBrook Press, 2001), he presses home four stages of “a thinking person’s journey toward faith” (p. 232), which he emphasized is not to be read as either “a new four-step apologetic method” or a “four-rung ladder of ascent … toward God.” These stages are also not a consistent path, for each will progress, stay put, or regress in the searchers’ own uniquely, personal and unhurried pace, and not necessarily in a straight line.

A time for questions emerges when a person’s “previous sense of the meaning of life is thrown into question.” The cause could be from storms and stresses of life, or passages and seasons of life, or unfolding of a grand historical event, thereby leading the person to recognize the inadequacy of present worldviews and so propel the search for better answers. The focus is the source from which the person derives identity, purpose, ethics, and community. The apologist listens to the person’s story with love, and seeks to understand the seeker’s heart-treasures, burning question, and direction of the search.

Next is a time for discovering “conceptual” answers to the burning question. Apologists will “engage in discussions of ideas on its own level” (p. 237), recognizing the critical importance of ideas and worldviews. Once adopted, these worldviews and beliefs, which carry eternal consequence (of salvation or damnation), will enable the seeker to perceive and experience reality in a radically different way. Through comparison (including comparative religions of “family of faiths”) skilful apologists will focus on helping seekers find “solid reasons” for belief, and the “key” that fits or the “switch” that turns on the light to their burning life question. Guinness also registers that issues of human dignity (and worth) and the problem of evil and suffering have troubled many people.

The third stage is a time for gathering evidences or justification for faith. Seekers are preoccupied with honest investigation of truth claims, claims of Jesus and the gospel, and the conviction for believing in the Christian faith. At this stage, apologists are prepared to offer “much needed explanations and caring encouragement.” And instead of falling for what Guinness calls, the futility of contemporary apologetics which fights battles leaning on either evidentialist approach or presuppositionalist approach, Guinness reminds that both spectrums play out in the first three stages of a thinking person’s journey toward faith, and a sharp apologist goes to work without accepting the modernist condemnation of the Christian faith as an embarrassment. Instead, truth carries consequences for life and the “Christian faith stands and falls unashamedly by its claim to truth” (p. 247).

The previous three stages will culminate at a time, and with a step for making personal commitments for seekers “to place their trust wholeheartedly in God” (p. 247). Guinness reminds apologists that this final step however is only half the story as it merely describes reception of truth from the side of the seeker. The most important part is what follows: to pray for seekers to yield to “the Spirit of God… the Senior Counsel and the lead apologist” who takes the lead “in attracting, convincing and convicting seekers,” thereby enabling the seeker to progress from investigating to deciding, and finally experiencing the One who reveals, seeks, and loves the seeker (p. 248). The work of being apologists is to participate in God’s gift of grace with love: “without God, we cannot know God” (p. 248). Without love in the endeavours of apologists, all persuasions, arguments and witness will fail to introduce others to the Person who is love and who so loves seekers! And without reason, commitment will fail to silence “the charge of fideism, a belief without reason and against all reason,” which in no way represents warranted Christian faith that has been upheld by “the most brilliant minds of the centuries”, including “the most brilliant philosophical minds of our age” (pp. 249-250). Here, Guinness unravels one last pitfall facing apologists, the apathetic who presumed that they have arrived and thus showed no interest in an “examined life” and the inquirer who instead of coming home takes their passion onto an unending search for meaning without landing (p. 251). Skilful apologists recognizes then just as commitment ends the journey in search for meaning for seekers, it begins the deeper and more meaningful journey of knowing and experiencing God with us now as “brothers and sisters on the long way home” (p. 252)!

Conclusion

Returning to what I have introduced at the beginning of this review essay, can Christian apologetics and the vocation of Christian apologists be defended after one internationally-esteemed advocate has been discredited and found to be “twice-dead”[7]?

With many books on apologetics available in the market, Guinness’ many rejoinders for Christians living amid a generation given to quick fixes, mass distraction and rapid plurality will be engraved in the hearts of readers, and for that reason, Guinness’ Fool’s Talk can also be read profitably by those who are unsure of where their conscience is taking them. I would venture to even speculate that readers who may not agree with Guinness’ advise against the use of techniques and methods would also have to give due consideration to his subtle and weighty correction unless critics totally dispenses with the logos, pathos, and ethos of Guinness’ plea in the book. To these, readers may also pick out more direct apologetical approaches. The British pen of Alister E. McGrath describes “gateways for apologetics”: explanation, argument, stories, and images in Mere Apologetics (Baker Books, 2012) [Editor’s note: see Bradford McCall’s review]. There is also Paul M. Gould’s use of a web of imagination, reason, conscience, and a society disenchanted with the Christian worldview to create a re-enchantment for Christianity in his Cultural Apologetics (Zondervan, 2019).

In conclusion, apologetics will continue to have a glorious ministry in spite and despite of its agents’ failings, which we all are prone to fail to some lesser or greater degrees. The phenomenon of “fallen” leadership recurs more frequently than has been publicized or studied. Disequilibrium hangs dangerously on the edge of anyone called to public vocations, and if not submitted under the tutelage of Christ and the Spirit in accountable relationships, cracks in a private life risk discrediting and tarnishing the person’s life, work, and ministry besides incurring rippled damages.[9] Still, the future of apologetics remains glorious because its glory rests on the God who summons, calls and invites those who would come, hear, taste, see, experience, and commit. May we hear the sharp, thundering and still small whispers and voice of God so radiantly in an age that is inclined towards the voice of social media, popularity, and power in all its forms.

PR

Publisher’s page for Os Guinness, Fool’s Talk: https://www.ivpress.com/fool-s-talk

Notes

[1] Douglas Groothuis, “Apologetics: Six Enemies of Apologetic Engagement,” CRI, 30 March 2009: https://www.equip.org/article/apologetics-six-enemies-of-apologetic-engagement/

[2] “Open Letter…”, and “Why Make Public a Private Investigation,” RZIM, February 2021:  https://www.rzim.org/read/rzim-updates/board-statement; and https://www.rzim.org/read/rzim-updates/theological-statement

[3] Lynsey M. Barron, and William P. Eiselstein, Report, Miller & Martin PLLC, 9 February 2021: https://s3-us-west-2.amazonaws.com/rzimmedia.rzim.org/assets/downloads/Report-of-Investigation.pdf

[4] E.g., anonymous, “In Defense of Ravi Zacharias,” Mount Carmel, 14 May 2020: https://mountcarmelapologetics.com/2020/05/14/in-defense-of-ravi-zacharias/

[5] E.g., Steve Baughman, “RaiWatch…”: http://www.raviwatch.com/

[6] Os Guinness. Fool’s Talk: Recovering the Art of Christian Persuasion (Downers Grove, Illinois: InterVarsity Press, 2015). For a video summary, see OS Guinness’ “Creative Subversion in the Grand Age of Apologetics,” 22 January 2015, at Wheaton College:  http://osguinness.com/video/creative-subversion-in-the-grand-age-of-apologetics/

[7] Douglas Groothuis, “Apologetics After the Two Deaths of Ravi Zacharias,” 19 February 2021: https://douglasgroothuis.com/2021/02/19/apologetics-after-the-two-deaths-of-ravi-zacharias/. While Groothuis faulted Zacharias for ethos (credibility), he recognized the soundness of Zacharias’ method of using logos and pathos: “the 3.4.5 Grid” of asking the logical consistency of a worldview, the factual empirical adequacy of a worldview, and the existential quality of a worldview for living with meaning in life and at death. The arguments presented by Zacharias were not unique to Zacharias, and can stand the test of logos. The intrinsic irresistibility of the gospel is despite the immorality of the human messenger. Rather, by remaining accountable to God and others may we not strike another blow to the truth we submits to and witnesses for.

[8] And with what we now know of his duplicitous life, what was Zacharias’ state when he shared his address at the opening of the Zacharias Institute, RZIM’s global headquarters at Atlanta, GA in June 2018, with OS Guinness and Edmund Chan: did he condemn himself, or was it a cry for help? https://www.youtube.com/watch?v=P6ciUFFINbk

[9] As to whether fallen leaders can be restored, posthumously or not, see my forthcoming essay in Sacra Testamentum 3, edited by Kevaughn Mattis (submitted in October 2020).

Exploring Theology is a compilation of three books originally written by Clarence H. Benson (1879-1954), who helped found the Evangelical Training Association in 1930 and was a Presbyterian minister for many years. The three-in-one volume is compiled and edited by Robert J. Morgan. Exploring Theology begins with God, exploring his nature, character, and work. The first five chapters regard the Father, the next seven chapters regard the Son, and the following two chapters within the first section regard the Spirit. Readers of The Pneuma Review will immediately notice that the explicit coverage of the Spirit in no manner equals that of either the Son or the Father. Perhaps this thin coverage is attributable to Benson’s Presbyterian/Reformed roots, which seemingly emphasizes the Son’s role within the Trinity at the expense of the other members of the Godhead. Nevertheless, in the two chapters covering the Spirit, one will find numerous assertions that are agreeable and welcomed by those who value the contemporary ministry of the Spirit. For example, Benson highlights that the Spirit has the characteristics of personhood, including intelligence, purpose, and activity. Moreover, Benson notes that the Son himself recognizes the Spirit as a person in that Christ uses personal pronouns in referring to the Spirit. Additionally attesting to the personhood of the Spirit, Benson notes that the Spirit is mentioned within the baptismal formula in Matt. 18:19 and in the benediction by Paul in 2 Cor. 13:14. Further, Benson highlights that the Spirit speaks to believers, prays to the Father for believers, guides believers, commands believers, and teaches believers, actions that clearly point to the personhood of the Spirit. Most importantly, Benson notes, the Spirit empowers believers to live lives that are in accordance with God the Father’s will. So then, despite the somewhat paltry coverage of the Spirit, this text nonetheless contains a helpful explanation of the Trinity.

Compiler and editor, Robert J. Morgan

In the second of the three books included within this volume, Benson provides a concise and pointed presentation of twelve basic beliefs that serve to separate Christianity from other religious faiths. In the third book included within this volume, Benson examines and depicts the historical and physical evidence for the Christian faith by elucidating the creation of the world, Christ’s resurrection, prophecy fulfilled by the life and death of Jesus of Nazareth, and the historical reliability of the Bible.

At the end of each chapter there are discussion questions and application points for readers to ponder, which is well-suited for use in small group studies. Overall, this volume is logical and accessible in its presentation of systematic theology and apologetics from a Reformed theological perspective. That this writer is Reformed in theology (i.e., Calvinistic) may be of importance to some of the readers of The Pneuma Review. His Reformed perspective, for example, influences his argumentation for propitiation (appeasement) in reference to Jesus’ sacrificial atonement, his support of verbal plenary inspiration of the Bible (i.e., that every word of the Bible is exactly what God desires it to be), as well as advocating predestination. One will likewise find within this book dated references to generally perceived Fundamentalist theologians, but this aspect is to be expected because of its original composition date. All in all, I recommend this book for readers of The Pneuma Review.

Reviewed by Bradford McCall

Publisher’s page: https://www.crossway.org/books/exploring-theology-tpb/

This review was originally published on the In Depth Resources index of the Pneuma Foundation website on May 23, 2008. The Pneuma Foundation is the parent organization of PneumaReview.com.

As a well-known professor of theology, ministry, and education at Kings College, London, McGrath needs no introduction. This book serves as an introduction to apologetics, the field of Christian thought that focuses upon the justification of the core themes of the Christian faith, and its effective communication to the non-Christian world. Apologetics aims to convert believers into thinkers, and thinkers into believers (11). This book sets out to introduce its readers to the leading themes of apologetics, presenting a basic understanding of its agendas and approaches. McGrath has tried to make this book accessible, interesting, and useful. It is not comprehensive. In many ways, the book’s approach mirrors that of CS Lewis, perhaps the greatest apologist of the 20th century.

Alister E. McGrath

In chapter 3, in perhaps his most important contribution to be found within this title, McGrath lays out the basic approach of the book that can be summarized in the following sequence of steps. First, it is essential to have a good to great understanding of the Christian faith in order to do apologetics. Second, it is important to understand the audience that is addressed. Third, we must communicate in such a way that our audiences can understand. Fourth, we need to identify points of contact for the gospel that are already embedded in human culture and experience. And fifth, we must present the whole gospel, not merely our interpretation of it (35-38).

This is more of what we have come to expect from McGrath: erudite scholarship, attention to detail, and persuasive argumentation. I highly recommend this book to all people who have at least a surface-level interest in exploring Christianity, as well as devout believers who wish to find out more on how they can become effective apologists for the faith in the 21st century.

Reviewed by Bradford McCall

Publisher’s page: http://bakerpublishinggroup.com/books/mere-apologetics/329340

I did it! I finally read this book from cover to cover. I had started it many times since it was sent to me to review, but I never finished it and finishing is what counts. It is easy to start things, but finishing is the real deal.

John Stackhouse is the real deal too. He is the Songwoo Yulong Chee Professor of Theology at Regent College in Vancouver, Canada. Stackhouse presents a three point progression to demonstrate and strengthen the believer’s need to be humble and prepared in doing apologetics with our neighbor.

Stackhouse points out that apologetics is an old subject, one that has been around since God banished Adam and Eve from the garden along with the consequences of their sin and the God given hope that they would somehow survive.

The book begins with a discussion of the contemporary culture in which we live, a culture that includes pluralism, post modern thought and consumerism. With this in place the author moves into a theological presentation of conversion and then concludes with suggestions of how to communicate our faith in a natural and appealing way.

The suggestions strongly urge us to think about defending and presenting our faith to our neighbors so that we are welcome and welcoming.

Reviewed by H. Murray Hohns

Craig S. Keener discusses his testimony and his book, Miracles: The Credibility of the New Testament Accounts with Apologetics315 in this 69 minute interview.

Gary Habermas and Michael Licona, The Case For The Resurrection Of Jesus (Grand Rapids: Kregel, 2004), 352 pages, ISBN 9780825427886.

Gary Habermas, “Distinguished Research Professor and Chair” in the Department of Philosophy and Theology at Liberty University and Michael Licona, a Ph.D. candidate in New Testament at the University of Pretoria have put together a comprehensive volume of information on the resurrection of Jesus. Their aim is to equip believers to share their faith with skeptics and answer some of their own unasked questions.

This user-friendly book is divided into 3 sections. Part 1 is about sharing your faith and includes a chapter on church history. Part 2 covers the minimal facts approach; this approach considers data that meets two criteria, first the data is strongly evidenced and second virtually all scholars, even skeptics, must accept the data. Part 3 looks at opposing theories of the resurrection, objections, and skeptical questions are answered here. Part 4 covers additional issues and a chapter on people skills.

The book has an appendix, copious notes and a computer game to quiz yourself. I can see this book as a great teaching tool for evangelism and apologetics.

Reviewed by Patricia Riley.

W. C. Campbell-Jack and Gavin J. McGrath with C. Stephen Evans, eds., New Dictionary of Christian Apologetics (Downers Grove: InterVarsity Press, 2006), 779 pages, ISBN 9780830824519.

The first thing that should strike readers of this one-volume dictionary is the breadth of denominational and theological representation of the contributors. Editors C. Campbell-Jack and Gavin McGrath have amassed a truly broad array of perspectives to address the issues regarding contemporary apologetics. In so doing, they have enabled denominationally and theologically distinctive perspectives to be addressed by a theologian from that particular denomination or theological position, which allows the topics to be discussed from an insider perspective, and not an outsider perspective. Pneuma Review readers will find this extremely important in the coverage of topics dear to the collective heart of the Pentecostal/charismatic movement. For example, the entry on the role of the Holy Spirit in Apologetics was written by G. A. Cole from Trinity Evangelical Divinity School, and the article on Pentecostal and Charismatic Christianity was written W. K. Kay who is the director of the Centre for Pentecostal and Charismatic Studies at the University of Wales.

As far as one-volume dictionaries and encyclopedias go, this volume produced by IVP ranks within the upper 5%. This is a must-have resource for students, pastors, Sunday School teachers and laypersons. Moreover, it is a must-have resource for any Christian who wishes to understand their Christian faith more fully, as well as for those who wish to develop a rational explanation of the Christian faith in the context of today’s complex and ever-changing world. This dictionary is filled-to-the-brim with hundreds of articles that cover the key topics, historic figures and contemporary issues relating to the items of importance within Christian apologetics.

The dictionary is divided into two parts: Part One offers a series of six introductory essays that set the framework for the dictionary, examining the importance of apologetics in light of theological, historical and cultural concerns. Part Two builds from there to present specific and pointed articles on individuals, ideas, and institutions that are crucial for understanding the Christian worldview today.

If one doubts the necessity and importance of engaging Christian apologetics today, after reading through the six introductory articles, one will find it to be true that not only is Christian apologetics important today, but also is it one of—if not the—most important areas of Christian discourse today. All of the essays and articles are written by leading Christian philosophers and theologians. Together, the articles and essays within this volume present an accurate and orthodox response to issues facing Christianity today, and as such this one-volume dictionary is an indispensable resource for Christians living in today’s pluralistic age. Moreover, this one-volume dictionary does a startlingly good job of balancing between accessibility and depth of information, providing at all times a handy bibliography in which to pursue the conversation further, if desired. A must-have book indeed.

Reviewed by Bradford McCall

Publisher’s page: www.ivpress.com/cgi-ivpress/book.pl/code=2451