What is a Reformed apologetics methodology?

This video featuring K. Scott Oliphint offers an excellent overview of the principles underlying a Reformed Apologetics Methodology. It is important to note that Oliphint is recognized as a presuppositional apologist; however, this should not detract from the value of the content presented. Furthermore, we will reference his materials in future discussions.

The article is organized into seven distinct sections:

1. What It Means to Be Reformed

2. Sola Scriptura (Scripture Alone) Explained Further

3. The Mandate of Apologetics (Including Oliphint's Interpretation and Additional Insights)

4. On Truth and Knowledge

5. On the Knowledge of God

6. On Sin

7. Responding to the Skeptic

A critical emphasis of this article is the alignment of our apologetic approach with our theological convictions. There must be no divergence between the two.

What does it mean to be Reformed?

One hammer in the hand of an obscure Augustinian monk changed the world forever. Martin Luther posted his Ninety-Five Theses on the church door in Wittenburg, Germany calling his fellow professors to examine issues of supreme theological importance. Thus began the Reformation through which the light of God's Word was brought out of the darkness to shine with clarity once more. Because of that affirmation Luther was involved in serious controversies—controversies that culminated in his being brought to trial before the princes of the church and even before the emperor of the Holy Roman Empire, Charles the V.

And there at the Diet of Worms, summoned in Germany, Luther was called upon to recant his views. He answered his interlocutors by saying,"Revoco? You want me to say revoco? That I recant? I will not recant unless I am convinced by sacred Scripture or by evident reason. I cannot recant for my conscience is held captive by the Word of God. And to act against conscience is neither right nor safe. Here I stand. I can do no other. God help me."

In every generation the gospel must be published anew with the same boldness, and the same clarity, and the same urgency that came forth in the 16th century Reformation.

R.C. Sproul, '1517', Glory to the Holy One

During the Protestant Reformation, the illumination of God's Word emerged from obscurity, shining with renewed clarity. Martin Luther famously declared that his conscience was bound by the Word of God. When pressured to renounce his beliefs, he steadfastly responded that only through the persuasion of Sacred Scripture or clear reasoning would he consider retracting his views...

The actual quote reads as follows:

Unless I am convinced by the testimony of the Scriptures or by clear reason (for I do not trust either in the pope or in councils alone, since it is well known that they have often erred and contradicted themselves), I am bound by the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and will not recant anything, since it is neither safe nor right to go against conscience. May God help me. Amen.

Martin Luther, Diet of Worms, 1521

This instance likely represents one of the earliest formulations of the doctrine of Sola Scriptura (Scripture Alone), which emerged during the Reformation. The doctrine posits that the Bible alone is the supreme authority, being both sufficient and clear in its teachings.

To embrace Reformed theology is fundamentally to uphold the Bible as the ultimate authority. It means affirming the teachings of Scripture as the highest standard.

Sola Scriptura (Scripture Alone) Explained Further

The assertion that the Bible is the "only rule for faith and practice" stems from the belief in the sufficiency of Scripture, which is underlined in 2 Timothy 3:16–17. This passage states, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness, so that the servant of God may be thoroughly equipped for every good work."

This principle is founded on the sovereignty of God, making His Word the ultimate authority in our lives. It is through Scripture that God fully prepares us for His service, as emphasized by A. A. Hodge.

Whatever God teaches or commands is of sovereign authority. . . . The Scriptures of the Old and New Testaments are the only organs through which, during the present dispensation, God conveys to us a knowledge of his will about what we are to believe concerning himself, and what duties he requires of us.

Outlines of Theology, chapter 5.

A crucial aspect of our discussion emphasizes that the Scriptures communicate the duties God expects from us and the beliefs we should hold about Him.

The command of apologetics

As Reformed Christians, we unite in the belief that the Bible is our supreme authority. Consequently, all apologists acknowledge that the Bible issues explicit commands for us to engage in apologetics.

K. Scott Oliphint provides a wonderful exegesis of these passages in his book titled The Battle Belongs to the Lord. We'll share some of his conclusions here.

Passage A - 1 Peter 3:15

But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.

Oliphint observes that in contemporary times, challenges to our faith can emerge from various quarters: be it friends at school, family members, or strangers. The essence of apologetics lies in our readiness to respond to these challenges as they arise.

The epistle of 1 Peter was addressed to Christians enduring intense persecution, targeted for their faith and subjected to suffering, dispersal, and unfair treatment by the authorities.

In his analysis of 1 Peter 3:15, Oliphint sets the stage with the historical context of the letter. He then organizes his examination into three distinct sections:

1. Who we are

2. Who God is

3. A proper Fear

Who We Are

As Reformed Christians, our foundational identity is rooted in our relationship with our Creator. We are, foremost, children of God. This core aspect of our identity, much like that of the persecuted Christians addressed in 1 Peter, is primarily based on the actions of God for us and in us, rather than our present circumstances—whether those be persecution, suffering, or prosperity. Given our primary identification as God’s children, we find ourselves, just as Peter described our first-century brethren, as "exiles" in this world.

Who God Is

Sometimes, we harbour the notion that witnessing God, even briefly, would instil in us an unwavering faith, enabling us to endure the severest of trials. Given that much of our interaction with the world relies on our senses, the inability to 'sense' or 'see' something often leads us to question its existence.

Yet, God remains invisible to us. We cannot see Him. Importantly, Peter, leading up to his teachings in 1 Peter 3, does not advocate for a faith like that of doubting Thomas, who yearned for constant signs and wonders. Instead, he encourages the suffering Christians (and us) to understand that our earthly journey is one of faith, not of sight. Similarly, Paul, amidst his own tribulations, reminds the Corinthians that what is unseen holds eternal value.

Through their teachings, Peter and Paul convey that our perception of the visible world should be informed by the invisible, rather than the reverse.

A Proper Fear

Oliphint points out that facing persecution should remind us of two crucial truths:

1. This world is not our ultimate home.

2. Our focus should be on the heavenly realms, where Christ resides, as encouraged in Colossians 3:1-2.

Interestingly, in the initial segment of 1 Peter 3:15, Peter draws upon Isaiah 8:12-13:

Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread. But the Lord of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread.

In this passage, Peter addresses the topic of fear, specifically the type of fear that could lead us to prioritize it over our faith in the Lord. This is a fear that might cause us to live in a way that shows a lack of trust in God, lose perspective or behave as if something other than God has ultimate control over our lives.

Oliphint emphasizes that the initial lesson for first-century Christians was the cultivation of proper fear. In situations requiring a "defence" or "answer," their foremost thought should be the recognition of Christ as Lord. He is the supreme authority, and He alone possesses lordship.

These early Christians were instructed not to fear earthly authorities or persecutors but to hold Christ in reverent fear. We are called to do likewise, steadfastly loyal to the true King of kings.

It's essential to understand that if Christ is not acknowledged as Lord, then something else will take that place, possessing the potential to negate or challenge any good we accomplish. However, with Christ as Lord, no opposition can undermine His divine purposes.

The core message is clear: Jesus Christ reigns as King, and we are His servants, tasked with defending His sovereignty. Our mission is to assert His singular lordship.

Lord, Give what You Command

Oliphint concludes his discussion on 1 Peter 3:15 by highlighting that when God commands us to face challenges, He ensures we are not left ill-equipped. He provides us with everything necessary, all that we need, through His Word.

Indeed Paul writes in 2 Timothy 3:16-17:

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.

Oliphint notes that the word "complete" may also be translated as "fully equipped". We don't need anything else. Indeed this does not mean that we will always have all the answers, we are not omniscient, we only know the God who is.

Therefore, the Reformed Apologetics Methodology is by definition required to:

1. Affirm that Jesus Christ is King

2. Honour Christ as Lord/King before it sets out to answer.

3. Affirm that Scripture will make the man of God "fully equipped" for every good work.

Passage B - Jude

Jude wrote to warn the Christians against a specific attack on the gospel, an attack that is taking place within the Church itself.

Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

Jude 1:3

In Jude 1:3, Jude issues a call to a church or a collective of churches, urging them to defend the faith. Notably, he points out that the most damaging attacks can originate from within the Church itself, which is particularly perilous. The most grievous and deceitful wrongs often present themselves in a benign guise, masquerading as something genuinely beneficial. This tactic was first seen in Genesis 3, where Satan approached Eve not as an overt adversary of the Lord but seemingly in quest of clarification: "Did God really say...?"

The term "contend" used by Jude is unique within the New Testament, not found in any other context. It draws from language typically associated with military engagement or athletic competition, emphasizing that Christians should perceive their role as active participants in a struggle or contest, even within the confines of the Church.

Furthermore, Jude clarifies that this contention is not for personal beliefs but for the faith—a set of beliefs external to ourselves, embodied in the truths of Scripture and the gospel. This implies that to effectively "contend for the faith," understanding and knowledge of these truths are prerequisites.

A similar expression is used in Acts 16:5:

And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.

From this Oliphint gets the idea of a "measuring rod" - something that we can measure ourselves against and become obedient to.

It is also mentioned as something in which we must remain true in Acts 14:22

...strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.

And also something in which we must be strengthened in Acts 16:5

So the churches were strengthened in the faith, and they increased in numbers daily.

The crafting of creeds and confessions by early Christians served dual purposes: not only did they declare their beliefs to others, but they also served as reminders to themselves of the doctrines they held dear.

Jude underscores that the faith was "once for all delivered to the saints," signifying that it is:

• Complete

• Revealed (Delivered) to the saints

This faith that we are called to defend has been bestowed upon us by God, originating from the divine intellect. This implies that the authority underpinning our defence of the faith is none other than God Himself.

Oliphint emphasizes a crucial aspect of our defence: it must invariably begin with "Thus says the Lord." Any defence of Christianity must be anchored in divine revelation. When prompted to justify our faith, we must eschew the notion that our beliefs are self-derived. We must avoid giving the impression that our faith is a result of our intellectual superiority or greater insight compared to non-believers.

The Reformed Apologetics Methodology insists that our beliefs are held by the grace of God. Our convictions are not based on what we have seen with our eyes, heard with our ears, or conceived in our hearts, but solely because God has made them known to us through the Spirit. To defend the faith effectively, we must turn to the revelation of God, for it is therein that our faith is both elucidated and imparted.

Passage C - 2 Corinthians 10:3-5

For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ.

Paul suggests that the dismantling of arguments is achieved through the use of divine power. This concept is notably paralleled in his discourse within Ephesians 6:10-18, where he outlines the spiritual armament believers are to wield "in the strength of his might."

In Ephesians 6, Paul elucidates that our conflict is not of a fleshly nature but is spiritual, transcending the physical realm. To navigate this spiritual warfare, Paul prescribes specific armaments for the believer:

1. The Belt of Truth

2. The Breastplate of Righteousness

3. The Gospel of Peace as footwear

4. The Shield of Faith

5. The Helmet of Salvation

6. The Sword of the Spirit, which is the Word of God (referenced also in Hebrews 4:12).

These armaments are endowed with God's sovereign authority, surpassing any human-derived power, thereby representing the most formidable arsenal available to believers.

Hence, it is imperative within the Reformed Apologetics Methodology to recognize that the Sword—the tool for combating spiritual battles and dismantling counterarguments to ensure every thought is in obedience to Christ—is the Word of God itself, not the supposedly autonomous reasoning of humanity.

On truth and knowledge

As Reformed Christians who adhere to the Doctrine of Sola Scriptura, we must approach the Bible's teachings on truth and knowledge with the utmost seriousness. Let's explore several key verses pertinent to this discussion.

Proverbs 1:7

The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.

This verse conveys a straightforward message: without a foundational fear of the Lord in our thought process, attaining true knowledge is impossible. God is not merely a conclusion reached through reasoning; rather, He is the indispensable foundation of all reasoning.

The analysis of various commentaries reveals a consensus that the fear of the Lord is fundamental to the acquisition of true knowledge:

• Benson Commentary highlights that God is the very foundation and source of all knowledge, indicating that any knowledge devoid of this foundation is ultimately meaningless.

• Matthew Poole's Commentary interprets "the beginning" as either the foundation or the pinnacle of knowledge, emphasizing that without it, all other knowledge lacks value.

• Gill's Exposition of the Entire Bible describes fear as a comprehensive form of reverence and worship, foundational to all knowledge. It posits that without a proper understanding and worship of God, all other forms of knowledge are insufficient.

• Pulpit Commentary explores the term "the beginning" (Hebrew, reshith) as having multiple interpretations: the initial step, the most excellent part, or the origin/basis, each pointing to the primacy of the fear of the Lord in the pursuit of wisdom.

• The Reformation Study Bible explains that "the beginning of knowledge" can mean either the starting point or the basic ruling principle of knowledge, favouring the interpretation that it represents the fundamental principle. It suggests that while God’s common grace allows unbelievers to gain extensive knowledge about the world, it is only through the fear of the Lord that one can understand the ultimate meaning of anything.

Analyzing the perspective of Proverbs 1:7, we find that unbelievers, who do not harbor the fear of God, ostensibly lack the foundation for true knowledge within their own worldview. This stems from their worldview lacking the fear of the Lord as a central tenet—a requirement for true knowledge, as underscored by Proverbs 1:7.

However, this does not imply that unbelievers are wholly incapable of knowledge. For instance, Paul's teaching in Romans 1 serves as a poignant counterpoint. Romans 1 elucidates that all individuals can, and indeed do, know God through the natural world. This knowledge extends to an awareness of God's existence and his moral imperatives, thanks to natural revelation, a topic that warrants further exploration.

The capacity of unbelievers to grasp certain truths is attributed to their reliance on the very God whose existence they acknowledge, albeit indirectly. Their cognitive and emotional faculties, along with the universal testimony of creation, contradict their rejection of truth, making their awareness undeniable.

Cornelius Van Til aptly remarked that while unbelievers are capable of numerical calculation, they cannot justify the very act of counting. This inability to provide a foundational rationale for their knowledge stems from their disregard for God, rendering their worldview insufficient for true understanding. Nonetheless, because they bear the Imago Dei (Image of God), they manage to attain knowledge by inadvertently drawing on principles from a theistic framework they profess to reject, thereby exhibiting inconsistency within their own worldview.

Daniel 2:21-22

He changes times and seasons; he removes kings and sets up kings; he gives wisdom to the wise and knowledge to those who have understanding; he reveals deep and hidden things; he knows what is in the darkness, and the light dwells with him.

Ellicott's Commentary for English Readers illuminates the notion that "the wise," referring to wise individuals broadly, do not owe their wisdom solely to personal study or innate capabilities, but rather to the grace and mercy of God.

Similarly, The Reformation Study Bible highlights that "he reveals deep and hidden things," pointing to Job 28's depiction of wisdom as profoundly elusive, "hidden from the eyes of all" and unattainable without divine intervention.

These insights reinforce the understanding that wisdom and knowledge are divinely bestowed gifts. Through this lens, we encounter a biblical epistemological framework that is fundamentally revelatory. Knowledge, according to this model, is imparted by God.

1 Corinthians 2:1-16

And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.

Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”—

these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. “For who has understood the mind of the Lord so as to instruct him?” But we have the mind of Christ.

Matthew Henry's commentary astutely remarks on the apostle Paul's method in this chapter. Firstly, Paul reminds the Corinthians of his straightforward delivery of the gospel (v. 1-5). Despite this simplicity, he reveals to them a wealth of profound wisdom, surpassing all human learning and unfathomable without divine revelation, only comprehensible and applicable to salvation through the Spirit who disclosed it.

The Reformation Study Bible comments on the issue of "Self-confidence" rooted in one’s own abilities as a desire to be independent of God. Paul’s experiences taught him that God's glory can be manifested through human frailty (2 Cor. 12:7–10). Aware that true persuasion comes “in demonstration of the Spirit and power,” Paul employed his skills with complete reliance on God.

Paul’s approach did not rely on worldly wisdom or eloquent rhetoric to persuade, but rather on the Spirit's demonstration, ensuring that faith is based not on human wisdom but on God’s power. His confidence stemmed from conveying God-given wisdom and knowledge, providing a steadfast foundation for faith.

Paul also illustrates that the unregenerate mind is unable to grasp divine truths unless enlightened by the Spirit of God, indicating that simplifying the Gospel for unbeliever comprehension is futile. The Gospel's perceived foolishness to the world is intrinsic to its message; altering this perception compromises its integrity.

Regarding the Reformed Apologist's strategy, it is guided by receiving not the spirit of the world, but the Spirit from God, to comprehend what has been freely given to us by God. This wisdom is conveyed not through human wisdom but through the Spirit, interpreting spiritual truths for those led by the Spirit. This approach rejects a neutral standpoint, instead embracing and sharing wisdom imparted by Scripture, inspired by the Holy Spirit.

Job 38:36

Who has put wisdom in the inward parts or given understanding to the mind?

This comes as one of the responses God gives Job after Job tries to questions God. God begins his response to Job by stating, "I will question you, and you make it known to me."

We have no right to question God, nor to put Him to the test (Luke 4:12).

We have no moral right to put God to the test, but we also see how this is self-refuting. We are created in God's image, and God imparted knowledge to us through revelation so that we may know things for certain. How can we then use our God-given minds to put God to the test, who has given us the mind and knowledge to question things?

Water cannot rise above its source, in the same way, our thoughts and knowledge that was given to us by God, cannot be used to question the existence of God. It's a self-defeating scenario.

The Reformed Apologist must, therefore, realise that any argument that begins with the autonomy of man as being able to obtain knowledge, wisdom and understanding apart from the Christian God first and foremost stands in direct contrast to Scripture. The argument, if successful will actually disprove the verses we are quoting at the moment. The Reformed Apologist must realise that any argument that doesn't start with the necessity of God at the foundation so that we can reason at all, is futile and in contrast with Scripture.

Colossians 2:8

See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits[a] of the world, and not according to Christ.

This commentary, drawing from Jason Lisle's "Beware of Philosophy!", clarifies the Apostle Paul's stance on philosophy. Paul does not discourage the study of philosophy itself, nor does he issue a blanket warning against all philosophy. Instead, he cautions against being ensnared by a specific type of philosophy.

Paul's objection is not to the philosophical endeavour of exploring reality, truth, and ethics, as evidenced by his apologetic engagement in Acts 17:22-31. His caution targets philosophies rooted in "the tradition of men, according to the elementary principles of the world," indicating his concern with secular, anti-biblical philosophies.

The essence of Christian living is to align our thoughts and actions with Christ, to mirror God's character (Ephesians 5:1), including His thoughts and ways (Isaiah 55:7-8). Hence, a Reformed Apologist aims to cultivate a Christ-centered philosophy, capturing every thought in obedience to the Lord (2 Corinthians 10:5), not for salvation or favour, but from a place of love and gratitude towards the Lord's grace and mercy.

Greg Bahnsen adds depth to this understanding, highlighting that, according to Colossians 2:3-8, "All the treasures of wisdom and knowledge are hidden in Christ." This encompasses all realms of knowledge and inquiry, affirming that Christ is central to every academic pursuit and thought process. Ignoring Christ in any aspect of thought is equivalent to wandering into falsehood and spiritual demise, as Jesus embodies the way, the truth, and the life (John 14:6). This perspective mandates that every intellectual endeavour be Christ-centric, ensuring that our pursuit of knowledge and wisdom does not lead us away from the truth revealed in Jesus Christ.

John 14:6

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

Truth is defined as that which aligns with the mind of God.

When Jesus proclaimed, "I am the way, the truth, and the life," He was not only speaking spiritually but also making a profound epistemological statement. By declaring Himself the truth, Jesus asserts that He embodies the perfect reflection of God's mind, as He is God incarnate (Colossians 2:9).

For further exploration, refer to our article on epistemology.

Jesus specifically stated that He is "the" truth, not merely "a" truth, underscoring the exclusivity of truth in Him. Thus, the Reformed Apologetics Methodology must acknowledge that truth is inseparable from Christ; there exists no truth apart from Him. This principle is further emphasized in the subsequent verse:

Colossians 2:2-3

...that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge.

The Geneva Study Bible emphasizes that true wisdom is exclusive to Christ, as affirmed by these verses.

The verse unequivocally states that only through Christ can we access genuine wisdom and knowledge. Pursuing knowledge without acknowledging Christ's central role is not only unwise but directly opposes Scriptural teachings. The notion of autonomous reasoning towards Christ is depicted as inherently fruitless.

It is explicitly mentioned that "all the treasures of wisdom and knowledge are found in Christ" without exceptions, even in the context of apologetics. The statement is comprehensive: ALL knowledge is included.

Hence, a Reformed Apologist, in alignment with Colossians 2:3, cannot logically maintain that Jesus is merely an endpoint of reasoning. Scripture clarifies that all knowledge presupposes Christ; He is foundational to our capacity to reason at all. Recognizing Jesus as indispensable in every intellectual and spiritual inquiry is essential, affirming that we cannot reason without Him.

Matthew 22:37

And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.

The Reformed Apologist is called to love God with all their mind, which inherently excludes the possibility of engaging as though God's existence is in question.

To illustrate, consider being asked to prove that your spouse is not engaged in disreputable activities. You wouldn't entertain this premise because you know your spouse. Similarly, a Reformed Apologist should not lend any credence to the assertion that God does not exist, as doing so would contradict the mandate to love God with our minds.

We are reminded that God is not on trial; it is not our place to judge His existence using the intellect He has endowed us with. This perspective aligns with the reflections on Job 38:36, reinforcing our position not as judges over God, but as His faithful followers, tasked with using our minds to glorify Him rather than question His sovereignty.

Romans 3:4

By no means! Let God be true though every one were a liar, as it is written, “That you may be justified in your words, and prevail when you are judged.”

This verse offers insight into how the Reformed Apologist should prioritize God’s Word over human assertions. The opinions of humanity must never supersede the divine revelations found in Scripture. When faced with claims from unbelievers denying God's existence, such perspectives are not to be embraced, as Scripture labels those who deny God as fools (Psalms 14:1). Moreover, it's articulated in Romans 1 that God's reality is evident to all, implying an innate acknowledgement of His existence. Additionally, 1 Corinthians 1:20 highlights that God has rendered the world's wisdom as folly, further establishing the supremacy of divine wisdom over human knowledge. This guidance underscores the importance of steadfastly adhering to God’s Word, maintaining it as the ultimate authority in all discussions and debates.

Luke 16:31

But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

In this parable, Jesus delves into a core aspect of apologetics. The narrative unfolds with a wealthy man, suffering in the afterlife, expressing his desire to warn his living relatives to change their ways to avoid his fate.

However, Abraham’s response to the rich man is illuminating; he asserts that the living relatives have access to the prophets' teachings (divine revelation) and that not even a miraculous return from the dead would persuade them to believe.

This dialogue underscores a critical point for the Reformed Apologist: the issue with unbelievers is not a lack of facts or evidence, but a refusal to acknowledge and submit to the authority of God, whom deep down, they recognize exists. Thus, the apologist's task is not merely to present evidence or facts that are already fundamentally known but to address the deeper issue of authority and rebellion against God. This narrative emphasizes the heart of the apologetic endeavor as engaging with the underlying spiritual and authoritative rebellion, rather than merely an intellectual debate over facts.

This brings us to the next section.

On the knowledge of God

We will quote Romans 1:18-23 at length:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

From this passage, we can gather a few things:

Unbelievers suppress the truth in unrighteousness,

Because God has made the truth plain to them.

Therefore, they are without excuse.

They know God, but they don't honour Him.

Romans 1 teaches that all men know God, for if someone is yet to be convinced, that would not leave all men without excuse. Unbelievers know God, but they do not honour him or give thanks to him when they steal from Him to deny Him.

Consider our previous discussion on truth and knowledge. Unbelievers use their God-given ability to reason and know the truth to try and dethrone their Creator. This is the suppression of truth in unrighteousness.

Romans 1 also places focus on God's action in making the truth plain to all men, it has a revelational aspect. Therefore, the truth about God's existence is immediate. The Geneva Study Bible puts it nicely: Because that which may be known of God is manifest in them; for God hath showed it unto them.

Pulpit Commentary also supports the immediate nature of this revelation: "Because that which is known (not, as in the Authorized Version, "may be known;" for, though the force of the word γνωστὸν suggests this sense, it certainly means known, not knowable, in the many passages of the New Testament where it elsewhere occurs) The Reformation Study Bible also note with regards to the truth that is being suppressed by the unbelievers - It is not that the truth is sought but cannot be found, but rather that, confronted with the truth (which is “clearly perceived,” v. 20), fallen humanity seeks to hinder and obstruct its influence, and is therefore “without excuse” (v. 20). The “excuse” in view is an appeal to ignorance."

It, therefore, becomes clear that there is no excuse for the unbeliever (no appeal to ignorance). Everybody knows God, and everybody is without excuse for denying him. The Reformed apologist must, therefore, not believe unbelievers over the Word of God when they come only seeking more information as to whether God exists (like Satan when he only asked Eve for some more information). The Reformed apologist must believe the God who says that everybody already knows He exists, and then proceed to engage with the unbeliever having set this God apart as Lord.

John Calvin notes the important point as to what exactly his knowledge entails: But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3, and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24.

Psalm 14:1 also says:

The fool says in his heart, "There is no God"

The Cambridge Bible for Schools and Colleges clarifies that the term "fool" refers to a specific category of individuals rather than targeting any single person. The term signifies moral corruption rather than a simple lack of knowledge or logical capacity. This concept aligns with the teachings in Romans 1, suggesting that denial of God's existence stems from moral deviation, not an informational deficit.

A "fool" in this context is someone who, despite knowing the truth, chooses to act in opposition to it.

Hence, within this framework, a "fool" is an individual who ought to acknowledge the existence of God but denies it publicly. It's important to note that the Bible categorically labels anyone denying God's existence as a fool, without making distinctions based on their exposure to philosophical arguments like the Kalam cosmological argument. This implies that the folly lies not in the intellectual rejection following rigorous debate but in the moral choice to deny the evident truth of God's existence.

Additionally, the Bible discusses a form of inherent knowledge that all individuals possess concerning God's righteous laws.

The apostle Paul teaches us in Romans 2:12-16 that:

For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

Concerning Sin

R.C. Sproul writes on the issue of sin in apologetics:

God Himself in nature, history, and His Word has given incontrovertible proof of His own existence and the true identity of Christ. Yet multitudes who hear and see such proof remain unpersuaded because sin has so clouded their minds and captured their hearts.

The descent into sin has led humanity to disregard and reject their Creator, profoundly impacting human cognition. Sin corrupts our thought processes, rendering them ineffective and meaningless without the intervention and salvation offered through Christ. This phenomenon, whereby sin influences and degrades our ability to think and reason accurately, is referred to in theological studies as the "noetic effects of sin."

Ephesians 4:18 notes that

They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart.

The assertion that unbelievers are "darkened in their understanding" signifies that those estranged from God, due to their alienation, will not acknowledge or honour Him, even when faced with cogent arguments and persuasive strategies, as outlined in Romans 1. This refusal is rooted in a preference for sin; any revelation of God presented to them is promptly rejected and suppressed in favour of their sinful desires. This concept aligns with the analysis of Luke 16:31, suggesting that the core issue for unbelievers is not a lack of factual information but a rejection of divine authority.

Consequently, a Reformed Apologist must recognize the noetic effects of sin when engaging in discussions with unbelievers. This understanding implies that attempts to merely convince unbelievers of God's existence through rational or empirical evidence may be futile, as the fundamental issue lies not in the intellect but in a willful suppression of the truth they inherently recognize. The approach, therefore, should acknowledge this deep-seated resistance to divine truth, understanding that unbelievers are already aware of God's existence but choose to deny this knowledge.

How to answer the fool

At least we conclude. How is the Christian to answer the unbeliever/fool then? Surely the Bible has some advice on this as well?

1 Peter 3:15 gives the first step - sanctify Christ as Lord. Then what? The writer of proverbs teaches us:

Answer not a fool according to his folly, lest you be like him yourself. Answer a fool according to his folly, lest he be wise in his own eyes.

The Pulpit Commentary offers insightful interpretations of dealing with folly:

1. "Answer not a fool according to his folly" suggests avoiding engagement on the fool’s terms, thereby not descending to their level of reasoning or engaging in pointless disputes that could lead to adopting their flawed perspectives or behaviours. This principle is exemplified by how Jesus handled questions intended to entrap Him; He neither entertained nor directly answered such queries but responded in ways that neutralized the provocation, as illustrated in various passages (Matthew 21:23 onwards, Matthew 22:21-22, Luke 13:23 onwards, John 21:21 onwards).

2. Conversely, "Answer a fool according to his folly" appears contradictory but complements the previous advice by advocating for a response that highlights the fool’s folly without indulging it. This approach aims to expose the error in the fool’s logic or presumption, potentially guiding them towards realizing their mistake. The goal here is to prevent the fool from becoming smug in their ignorance, believing they have posed an unanswerable challenge or demonstrated superior wit.

These verses align with the sentiments expressed in Psalm 14:1, identifying "the fool" as one who denies the existence of God. The strategy for engaging with such a viewpoint is nuanced; it does not involve accepting the non-believer’s standards and critically judging God's existence from their perspective. Instead, it involves temporarily adopting the sceptic's worldview to demonstrate its inherent flaws and inconsistencies, thereby revealing the folly of denying God.