The Gospel After Christendom

The Gospel After Christendom, edited by Collin Hansen, Skyler R. Fowers, and Ivan Mesa. Zondervan Reflective (ISBN: 9780310175476) 2025.

Summary: An intro to cultural apologetics, explaining how it is done and in what context, and what questions it answers.

Apologetics classically has been the effort to give a reasoned defense (“apology”) for the Christian faith. It is often associated with reasoned argument, proofs for God’s existence, evidence for the trustworthiness of the biblical accounts, of miracles, and the resurrection of Jesus. In recent years an offshoot to apologetics, cultural apologetics, has arisen out of the realization that classic apologetics is answering questions many people aren’t asking. Rather, it is an effort to understand and re-frame the cultural story in a way to which the gospel speaks compellingly as the best way to make sense of that story and one’s life. As one of the editors of this book, Collin Hansen, states:

“Cultural apologetics, then, helps non-Christians want the gospel to be true even before they fully understand this good news. We offer the beauty of the lordship of Christ as opposed to the ugliness of the lordship of the principalities and powers (Eph. 6:12)” (p. 4).

This book represents the work of scholars and practitioners associated with The Keller Center for Cultural Apologetics to articulate the meaning and practice of cultural apologetics. Thus it serves as a valuable introductory text for any Christians wanting to relevantly communicate their faith. To do so, the book is broken into four parts, each of which I’ll briefly summarize.

Part 1. What is Cultural Apologetics?

Trevin Wax opens this section by showing how cultural apologetics is a useful tool in communicating the gospel in twenty-first century culture. For example, he shows how this helps us respond to cultural narratives like expressive individualism. Then he shows how curiosity is a way of caring for our neighbors and how cultural apologetics addresses the whole person. Finally, it displays the goodness and beauty of Jesus.

Then Christopher Watkin, who wrote Biblical Critical Theory, shows how cultural apologetics is as old as scripture itself. Continuing this idea Joshua D. Chatraw traces cultural apologetics through church history. He highlights Augustine and Pascal as exemplars of cultural apologetics in their day.

Part 2. How Is Cultural Apologetics Done?

Alan Noble open this section with a fine essay advocating a posture of grace rather than either accommodation or aggression. Then Daniel Strange, in a chapter on missiology, discusses how cultural narratives are idolatrous counterfeits of the gospel. In response, he advocates an approach of “subversive fulfillment.” He shows how Paul modelled this in Acts 17. First, he entered their world, noticing their gods and he explored, finding their altar to the unknown. Then he exposed how humanly created images are frauds. Finally, he evangelized, showing Christ as the “subversive fulfillment” they had sought elsewhere.

Then Gary Sutanto draws out the implications for theology of an anthropology that understands that humans know but suppress the knowledge of God with hearts that are hard and minds that are darkened. It is not that people cannot believe, but that they will not, except as God illumines their hearts as they hear the message. Ultimately, as Gavin Ortlund argues, our work is to expose unbelief as not merely untrue but unlivable. However, the gospel offers hope in place of despair.

Part 3. What Questions Does Cultural Apologetics Answer?

The three essays in this section focus on the goodness, beauty, and truth of Christianity. First, Rebecca McLaughlin makes the case for the goodness of Christianity, pointing to the goodness of Jesus, and how Christianity, as Tom Holland has argued, has powerfully contributed to human flourishing across history. At the same time, she addresses those who would call Christianity bad. Rachel Gilson then considers the beauty of Christianity, and how our sense of wonder points us to what we can ultimately find only in the beautiful God revealed in Jesus. Finally, Derek Rishmawy explores Christianity as true, the ground of reality. We believe it is true not because it works, but rather we believe it works because it is true.

Part 4. Where Does Cultural Apologetics Happen?

First of all, Bob Thune proposes that cultural apologetics originates in the church. That is, the church renewed and hospitable to outsiders is itself a cultural apologetic. However, many in our secular culture won’t initially darken the doors of the church. James Eglinton advocates for “front porches” ranging from public lectures to welcoming homes, to engage people not ready to enter “the house.” Finally, Sam Chan proposes that everyday life offers cultural texts we can deconstruct and reframe, offering the examples of weekend sports leagues, fitness trackers, many of our movies, catching planes, and doing the laundry.

Final Comments

One thing that struck me is that although this was an edited work, it read with a flow and coherence as if written by a single author. To bring such a stellar lineup together and produce such a cohesive text is a tribute to the editors. In addition, the book offers an outstanding introduction to cultural apologetics, providing definitions, baselines, and agenda. All this is done with an admirable brevity, in contrast to many apologetic tomes. In particular, the case for cultural apologetics as an aspect of Christian witness throughout history rather than a modern accommodation is valuable. Final, the book offers abundant examples of cultural apologetics that preach. Consider the example of the essays on beauty, goodness, and truth in part three. This is an outstanding introduction that will hopefully inspire many.