Most recently, I had a discussion with another fellow Christian about the role of apologetics and evangelism. I was discussing how difficult it is to do outreach on a college campus without apologetics. The fellow Christian proceeded to tell me that apologetics isn’t the issue. Instead, her response was that students come to faith by hearing the Word of God (Rom 10:5-13). I responded that she was confusing evangelism and apologetics. I have seen this happen on several occasions. Mark Denver summarizes the confusion:
“People mistake apologetics for evangelism. Like the activities we’ve considered above, apologetics itself is a good thing. We are instructed by Peter to be ready to give a reason for the hope that we have (1 Pet. 3:15). And apologetics is doing exactly that. Apologetics is answering questions and objections people may have about God or Christ, or about the Bible or the message of the gospel. Apologists for Christianity argue for its truth. They maintain that Christianity better explains that sense of longing that all people seem to have. Christianity better explains human rationality. It fits better with order. They may argue (as C. S. Lewis does in Mere Christianity) that it better fits with the moral sense that people innately have. It copes better with problems of alienation and anxiety. Christians may – and should – argue that Christianity’s frankness about death and mortality commends it. These can be good arguments to have. Answering questions and defending parts of the good news may often be a part of conversations Christians have with non-Christians, and while that may have been a part of our own reading or thinking or talking as we came to Christ, such activity is not evangelism. Apologetics can present wonderful opportunities for evangelism. Being willing to engage in conversations about where we came from or what’s wrong with this world can be a significant way to introduce honest discussions about the gospel. For that matter, Christians can raise questions with their non-Christian friends about the purpose of life, what will happen after death, or the identity of Jesus Christ. Any of these topics will take work and careful thought, but they can easily lead into evangelism. It should also be said that apologetics has its own set of dangers. You might unwittingly confirm someone in their unbelief by your inability to answer questions that are impossible to answer anyway. To evangelize is to spread the good news that Jesus Christ died for our sins and was raised from the dead according to the Scriptures, and that as the reigning Lord he now offers the forgiveness of sins and the liberating gift of the Spirit to all who repent and believe.”— Mark Dever, The Gospel and Personal Evangelism, (pgs. 76-79).
But after I pointed this out, my fellow sister in the faith still lamented that she didn’t agree with me. I then pointed out something Tim Keller said here:
I’ve heard plenty of Christians try to answer the why question by going back to the what. “You have to believe because Jesus is the Son of God.” But that’s answering the why with more what. Increasingly we live in a time in which you can’t avoid the why question. Just giving the what (for example, a vivid gospel presentation) worked in the days when the cultural institutions created an environment in which Christianity just felt true or at least honorable. But in a post-Christendom society, in the marketplace of ideas, you have to explain why this is true, or people will just dismiss it.
Once again, my sister still didn’t understand. So why do so many Christians misunderstand the relationship between evangelism and apologetics? One answer is scriptural illiteracy. If we read the Bible carefully, we see that the apostles approach to spreading the message of the Gospel is characterized by such terms as “apologeomai/apologia” which means “to give reasons, make a legal defense” (Acts 26:2; 2 Tim. 4:16; 1 Pet 3:15); “dialegomai” which means “to reason, speak boldly” (Acts 17:2; 17; 18:4; 19:8), “peíthō” which means to persuade, argue persuasively” (Acts 18:4; 19:8), and “bebaioō ” which means “to confirm, establish,” (Phil 1:7; Heb. 2:3) (1)
Belief That and Belief In
Even though apologetics is seen in the Bible, in many cases, there seems to be confusion between belief that and belief in. Let me explain:
Anyone who does apologetics knows the Holy Spirit has to play an integral part of the entire process. AsAfter all, it is impossible to be effective in apologetics without the work of the Spirit in both the apologist and the hearer. Hence, no mature apologist forgets that the Bible stresses that humans are blinded by sin. Therefore, sin has damaging consequences on the knowing process (Is. 6:9-10; Zech. 7:11-12; Matt. 13:10-13; 2 Cor. 4:4). How people respond to God’s revelation depends on several factors such as his/her personal history (both past and present). People can be hardened towards God; sin certainly dampens an individual’s ability to being receptive to God’s invitation to them.
Therefore, apologetics may serve as a valuable medium through which God can operate, but the mature apologist knows the issue is never the product of historical facts or evidence alone. For example, in James 2:19, it says that the demons believe that God exists. But just because the demons think God exists, this doesn’t mean they have saving faith. Objectively speaking, apologetics or evidence for God may help someone believe that God exists. However, the individual still needs to place their trust in God. This can only be done with the help of the Holy Spirit (John 16:12-15). The apologist knows and prays as well that the Holy Spirit will move the will of the individual to come to the place to have belief that God exists and also trust in him for their salvation.
 Garrett J. Deweese, Doing Philosophy as a Christian (Downers Grove, ILL: IVP Publishers, 2012), 78-79.