Is there a place for Christian apologetics? I grew up (and still largely inhabit) in the North American evangelical sub-culture where J.P. Moreland and William Lane Craig, along with the fellows of the Discovery Institute and Intelligent Design are common fare. I grew up where a whole hermeneutic developed out of an apologetic against the perceived threat of ‘Liberal’ higher criticism; a hermeneutic based upon positivism and empiricism (where biblical prophecy and its fulfillment become somewhat determinative towards proving the veracity of Scripture, etc.) – and of course there are more sophisticated developments, but still, along positivist lines, at least in response to the perceived threat of Enlightenment, rationalist higher criticism. So because of this I grew up in a Christian sub-culture that is always on the defense; always on the defense for God, as if God needs to be defended. But is this what God needs? And is this the best way to approach these types of macro-concerns, as if God needs us to be him (of our choosing, not his), to be who he is for us?
Swiss theologian Karl Barth doesn’t think so, and I have come to heartily agree with Barth on this issue. It isn’t a matter of being anti-intellectual; just the opposite! It is a matter of thinking ‘after God has spoken’ and as if he has before we start trying to speak for or about him. Barth grew up right in the heart of the development of so called ‘Liberal’ theology in World War I German theology; and his response (when he repented!) to ‘Liberal’ theology wasn’t to try and deconstruct it based upon its terms, but instead to turn to God and allow him to set his terms as the means and categories through which Barth was going to attempt to do his theological thinking and preaching. Barth writes:
In detail, of course, dogmatic thinking will everywhere be made up of partly historical, partly psychological, and partly philosophical elements. But if things are to be done aright we must never for a moment let these elements, the stocheia tou kosmou [Col. 2:8], become independent or a presupposition. In dogmatics we cannot for a moment think seriously in historical, psychological, or philosophical terms. We cannot fail to make Deus dixit the presupposition, or do so only questioningly or partially, trying to think our way up to God had not spoken, as though God were a problem and not the ground of all problems and also, whether we have eyes to see it or not, the solution to all problems. From the roots up dogmatic thinking is either kata ton Christon [Col. 2:8] or it is not dogmatic, theological thinking. Let us be on guard not against criticism or doubt or skepticism — these are not the enemies — but instead against apologetics, against trying to get at the matter by detours, as though God could be known without God, as though he could be the second thing, as though he were not already quite unambiguously the first.
I would seriously submit that evangelical Christianity in North America is dying right before our very eyes for the reason that Barth identifies; even if Barth is talking about his attempt to do Christian Dogmatics (Systematic Theology) in a German theologically liberal context. Indeed; exactly. North American Evangelicalism continues on in the Fundamentalist heritage of its recent past; which means that it does theology and lives Christianly from the same pietistic inward turned individualistic premises that so called German theological liberalism lived from (or close enough).
The antidote to this is to REPENT! We need to turn to God, and think from Deus dixit (i.e. ‘God has spoken’) as the premise of our Christian lives. We don’t need to be apologetic about being ‘in Christ’. God is God. He works from what is perceived as weakness and foolishness (in the world); we don’t need to assert ourselves in order to think Christianly. It is okay to be laughed at when the one you are talking about, talking to, and proclaiming holds all of reality together by the Word of his power; remember Deus dixit (‘God has spoken’)!
 Karl Barth, The Göttingen Dogmatics: Instruction in the Christian Religion. Volume One (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1991), 289.