Apologetics literally means “to answer, account for or defend”. Is there any need for the Church’s teaching and understanding of the Bible be defended? The impetus for such a defence is intrinsically found in the revealed Word itself. In his first letter, the Apostle Peter strongly encourages the members of the Christian community “to answer, account for and defend” their faith. “Always be prepared to make a defence to anyone who calls you to account for the hope that is in you, yet do it with gentleness and reverence” (1 Pet 3, 15).

Traditionally, the Church has taken to heart St Peter’s exhortation and in different epochs of history seriously tried to defend what her master and saviour taught her to live and teach. Some of the well known writers who enriched Christian apologetics are Paul the Apostle, Justine the Martyr, Clement, Origen, Eusebius, Augustine of Hippo, Aquinas, Ficino, Pascal, Butler, Newman and Blondel, to mention a few. In their attempt to defend the faith, a number of them met the same fate of their Lord, principally by offering their lives “as a living sacrifice” (Rom 12, 1) on the altar of their execution.

While exploring the legacy of Christian apologists throughout the centuries, Fr Avery Dulles SJ, in his introduction to A History of Apologetics says: “The goals and methods of apologetics have frequently shifted. The earliest apologists were primarily concerned with obtaining civil toleration for the Christian community − to prove that Christians were not malefactors deserving the death penalty.

Gradually, in the early centuries, the apologies for Christianity became less defensive. Assuming the counteroffensive, they aimed to win converts from other groups. Some were addressed to pagans, others to Jews. Subsequently, apologetics turned its attention to Moslems, then to atheists, agnostics, and religious indifferentists. Finally, apologists came to recognise that every Christian harbours within himself a secret infidel. At this point, apologetics became, to some extent, a dialogue between the believer and the unbeliever in the heart of the Christian himself. In speaking to his unregenerate self the apologist assumed − quite correctly − that he would best be able to reach others similarly situated”.

The Church’s mission is basically apologetic, particularly in her dealing with the post-modern society we are living in. After he spoke to the American Bishops during his visit to the United States, Pope Benedict XVI was asked “to give his assessment of the challenge of increasing secularism in public life and relativism in intellectual life and his advice on how to confront these challenges pastorally and evangelise more effectively”. In his response the Holy Father said: “In a society that rightly values personal liberty, the Church needs to promote at every level of her teaching − in catechesis, preaching, seminary and university instruction − an apologetics aimed at affirming the truth of Christian revelation, the harmony of faith and reason, and a sound understanding of freedom, seen in positive terms as a liberation both from the limitations of sin and for an authentic and fulfilling life.”

Can the Church be “the salt of the earth [and] the light of the world”

(Matt 5, 13-14) without being internally prepared for this hard yet fruitful challenge? In his book The Difference God Makes, Cardinal Francis George reiterates: “Apologetics is important first of all within the Church herself. We need to give reasons for the faith not only to enlighten those who do not share it but also to strengthen those within the household of the faith” [p. 65].

A new apologetics for the new millennium must address the ensuing points: (1) the mystery and the beauty of Catholic worship, adopting a sacramental vision of the world in order to appreciate creation’s beauty as a foreshadowing of the new heavens and the new earth; (2) working for justice and charity; (3) engaging in dialogue concerning the meaning and purpose of human freedom; (4) conducting a dialogue with science and technology; and (5) a new apologetics should also take into consideration the ecumenical and interfaith milieu of any dialogue regarding religious faith in a secular world.

Fr Mario Attard OFM Cap

San Gwann