Why Write an Apologetic Book

#Why Write an Apologetic Book?

This book contains chapters that may best be described as apologetic in nature. And the apologetics herein apply to the Church—to its people, its history, and its doctrines. Apologetics is a word that is frequently misunderstood. As applied to this particular context, it has nothing to do with apologizing for the Church or saying “I’m sorry we’re the way we are.” The word is derived from the Greek word apologeo, which means “to defend.” Apologetics refers to the defense of a conviction or belief.

The world has known some renowned apologists such as Socrates, Origen, Thomas Aquinas, C. S. Lewis, and many others. Socrates wrote a document called the Apology of Socrates. He created this to defend himself against the accusations of the court of justice in Athens. Daniel C. Peterson observed, regarding this document, “If you’ve read it, you know that he’s not saying, ‘I’m sorry.’ This is his defense of himself . . . where[in] he basically thumbed his nose at them, and said, ‘Go ahead, kill me, I’m not backing down.’ Well, he didn’t, and they did” (“The Obligation to Do Apologetics,” 2010 conference of the FAIR organization).

Religious apologetics is defending religious beliefs by logical, sound, and appropriate and truthful argument. Most every member of the Church, from time to time, encounters a situation in which they are expected to stick up for the Church. Indeed, we are counseled in scripture to be prepared to do just that. The apostle Peter wrote: “Be ready always to give an answer to every man that asketh you a reason for the hope that is in you with meekness and fear” (1 Peter 3:15). The phrase “with meekness and fear” in this passage is perhaps more clearly rendered, in a modern Bible translation, “with gentleness and respect.”

I have observed that most members of the Church, as they attempt to provide arguments supporting the church’s positions, find themselves with limited resources particularly in some areas. For example, the knowledge of the details of the historical particulars of the Church that have occurred from the beginning of the nineteenth century are, in the minds of most members, limited and, I’m afraid, a bit simplistic. It may be fairly said that most of the saints are, to some extent, naive when it comes to our church history. In their defense, it may be accurately observed that the Church itself, in its student manuals, seminaries, institutes, and Sunday School classes does little to dispel this naivety. Of practical necessity, I believe, church educators are limited to teaching a basic version of our history. This version omits many historical details. Those in charge of church education are particularly inclined to omit details that may demand additional, even extensive, explanation. This does render vulnerable the church member who is suddenly faced with historical arguments that do not quite square with his limited understandings. Sometimes the arguments raise questions the member has never even addressed. He is at risk of becoming confused or even disillusioned.

The same principles apply to our church doctrines. Personally, I am completely convinced that today we are blessed with more spiritual truth than is available to any other religion or people on earth. It is no small task, however, to acquire a knowledge of these truths. They form a large and complex body of knowledge. Again, realistic necessity requires that they be taught simply in formal education situations in the Church. A more comprehensive version is available to the church member. But few members of the Church have the time or even the inclination to spend the necessary time, on their own, to learn a more complete version of these truths.

Those involved in religious apologetics carry a bad name in some circles. For example, those involved in LDS apologetics are sometimes accused, especially by critics of the Church, of being concerned with plausibility and cultural traditions more than candid honest and real truth. I cannot speak for others involved in apologetics. I will only speak for myself. I do lack scholarly credentials in the areas of doctrine and church history. I have, however, spent considerable time studying our doctrines and their implications. I have also been interested in comparing our doctrines with those of the Christians who fit under the label “orthodox Christians.” I have also been sensitive to those areas in which I’ve have found my historical understandings to be overly basic. In my professional life, I have been required to maintain a sophisticated level of medical knowledge, and I refuse to be considered naive in historical matters regarding my religion. I have attempted to address each of the historical issues in this book from the standpoint of being fully informed.

It must be clearly understood that apologetic argument does not create conviction. But when a lack of logical justification exists, conviction is impossible. Austin Farrer, in writing about C. S. Lewis, said:

Though argument does not create conviction, lack of it destroys belief. What seems to be proved may not be embraced; but what no one shows the ability to defend is quickly abandoned. Rational argument does not create belief, but it maintains a climate in which belief may flourish (Light on C. S. Lewis, comp. Jocelyn Gibb [New York: Harcourt and Brace, 1965], 26).

You cannot give a person a testimony of the gospel by arguing them into the Church. But if people believe that there is no reason for belief—that you have no reason or evidence—then there is no reason for them to take you seriously. If a person were to ask you, “Why do you hold the beliefs you do about your Church” and you respond “Just because” or “I just do,” that is fatal and ends the discussion. No one is likely to pray about the truth of the gospel if they have no reason to do so and no hope for a plausible answer.

So, armed with the chapters in this book, one may not expect to convert many. But I believe an important service can be performed by those familiar with LDS apologetic lines of logic and argument. In recent years, I have become aware of more individuals, usually young adults, that have encountered stumbling blocks to their LDS faith. They have encountered anti-Mormon lines of thought, and it has given them pause. Some of these go through a period when they are truly in turmoil over their newfound doubts. Some of them have tried to find help, but have been unable. They have sought help from friends, parents, bishops, or stake presidents. Most often they are unable to get the help they need. I suspect that even many of the general authority brethren of the Church might have difficulty helping in this situation. Most commonly these troubled young people receive the counsel: “Don’t worry about it. Everything will be worked out in the afterlife.” Recently, a friend of mine confided that his married daughter, a returned missionary with children has been shaken by encountering some anti-Mormon blog sites. She and her husband are rethinking their dedication to and membership in the Church. I asked my friend what approach he had taken with his daughter. He responded, “Oh, I just told her that there are many things about the Church that I’ve found to be problems, and I told her that the Church is still a good way to live and a good place to rear a family.” I groaned inwardly to myself and thought again how important it is that help be made available for this tormented group of members. The help offered by someone with an interest in and well informed about apologetics may not provide an immediate solution to the problems. But, at least it can teach them that there are logical answers to their problems that are consistent with the spiritual truths they already know. It can give them hope.