Balancing Critical Evaluation with Humility in Apologetics
Humility in apologetics involves a balanced approach that acknowledges human limitations and the sovereignty of God, even while engaging in critical evaluation of beliefs and arguments. This posture is rooted in biblical teachings that encourage self-awareness and a recognition of one's place before God and others [6, 7].
The Apostle Paul, for instance, exemplifies a blend of authoritative teaching and personal humility. In 2 Corinthians, he addresses the Corinthians with a "mild and humble manner," even when facing reproaches from false apostles [8]. one tradition states, "I Paul myself beseech you" (2 Corinthians 10:1), indicating a desire to avoid severity and to approach them with gentleness [8]. This is notable because Paul was an apostle, speaking "through the grace given unto me," yet he chose a humble tone [7]. This approach suggests that even when one holds a position of authority or conviction, the delivery of that message should be tempered with humility.
Paul further articulates this balance in 1 Corinthians 4:3-4, where one tradition states, "But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified" [4]. This passage, highlighted by John Chrysostom, illustrates a spirit that "becomes a Christian" [4]. It shows that while Paul was confident in his own integrity and calling, he did not rely on self-justification or human approval. This perspective allows for critical self-evaluation without succumbing to pride or defensiveness, recognizing that ultimate justification comes from God [4].
The concept of humility is also linked to understanding one's past state before divine intervention. The Epistle to Titus suggests that humility is fitting when considering "our state when God’s kindness and love came to us" (Titus 3:3-4) [6]. This theological grounding for humility reminds apologists that their own understanding and faith are gifts, not achievements, which should temper any tendency toward arrogance in discourse [6].
Critical evaluation, on the other hand, involves a rigorous examination of arguments, evidence, and beliefs. This is not antithetical to humility but rather a necessary component of robust apologetics. The early Church Father John Chrysostom is noted for his exegetical approach, which avoided the extremes of allegorizing and dogmatic tendencies prevalent in his time [1]. Chrysostom's method represents a careful, critical engagement with scripture, seeking to understand its direct meaning rather than imposing pre-conceived interpretations [1]. His work demonstrates that a deep, analytical approach to truth can coexist with a spirit of reverence and carefulness.
Chrysostom's rhetorical style, characterized by "rapid and ingenious selection and variation of topics," also suggests a dynamic and thoughtful engagement with his audience and the subject matter [2]. He was known for his ability to "conciliate his readers" through introductory thanksgivings, a technique he observed in Paul's writings, especially when addressing those who might be prejudiced against him [3]. This indicates an awareness of the audience's perspective and a strategic, yet respectful, approach to persuasion.
The balance between critical evaluation and humility is further evident in the way Paul addresses the false teachers in 2 Corinthians. He ironically refers to his own "weakness" in not displaying power over the Corinthians, contrasting it with the oppressive displays of power by the false teachers [5]. This rhetorical move, interpreted by Jamieson, Fausset & Brown, highlights how genuine strength and authority can be expressed through a lack of self-exaltation [5]. It suggests that true apologetic strength lies not in overpowering an opponent, but in presenting truth with integrity and a recognition of one's own limitations.
In Romans 12:3, Paul advises "every man that is among you, not to think... above what he ought to be minded, but so to be minded as to be sober-minded" [7]. John Calvin and Henry Alford interpret this as a strong admonition against intellectual arrogance, urging believers to maintain a "sober-minded" perspective [7]. This counsel is directly applicable to apologetics, where the temptation to intellectual pride can be significant. It calls for a critical engagement with ideas that is grounded in self-awareness and a realistic assessment of one's own understanding.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: rare felicity, on passing into a modern language. His dramatic manner indeed, which was one of the great charms of his oratory among the Greeks, and his rapid and ingenious selection and variation of topics, these may in some measure be retained, and may serve to give even English readers some faint notion of the eloquence which produced so powerful effects on the susceptible people of the East. “However, it is not of course as composition that we desire to call attention to these or any other of the remains of the Fathers. Nor would this topic h”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: flattery, 592 592 [All of Field’s mss . give “flattery” (instead of “freedom,” as the text of most editions), and he has inserted “not” by conjecture, as it is said below in the case of David.—J.A.B.] listen to Paul, saying, “But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not mine own self. For I know nothing against myself, yet am I not hereby justified.” ( 1 Cor. iv. 3, 4 .) This is of a spirit that becomes a Christian; and again, “Dare any of you, having a matter against”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 11:21: as concerning reproach--rather, "by way of dishonor (that is, self-disparagement) I say it." as though we . . . weak--in not similarly (Co2 11:20) showing our power over you. "An ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at their expense" (as if such abstinence was weakness) [ALFORD]. The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though WE had been weak when with you, because we did not show our power this way. Howbe”
- Titus (Protestant academic) “Tyndale House on Titus 3:3: 3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:3: For I say--authoritatively through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes. to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of chara”
- 2 Corinthians (Nonconformist/Puritan) “Matthew Henry on 2 Corinthians 10:1: Here we may observe, I. The mild and humble manner in which the blessed apostle addresses the Corinthians, and how desirous he is that no occasion may be given him to use severity. 1. He addresses them in a very mild and humble manner: I Paul myself beseech you, Co2 10:1. We find, in the introduction to this epistle, he joined Timothy with himself; but now he speaks only for himself, against whom the false apostles had particularly levelled their reproaches; yet in the midst of the greatest provocations he shows humility and mildness, from the consideration”