Christianity claims to give an account of facts — to tell you what the real universe is like. Its account of the universe may be true, or it may not, and once the question is really before you, then your natural inquisitivenes must make you want to answer. If Christianity is untrue, then no honest man will want to believe it, however helpful it might be: if it is true, every honest man will want to believe it, even if it gives him no help at all. As soon as we have realized this, we realise something else. If Christianity should happen to be true, then it is quite impossible that those who know this truth and those who don’t should be equally well-equipped for leading a good life. Knowledge of the facts must make a difference to one’s actions.
The great difficulty is to get modern audiences to realize that you are preaching Christianity soley and simply because you happen to think it true; they always suppose you are preaching it because you like it or think it good for society or something of that sort. Now a clearly maintained distinction between what the Faith actually says and what you would like it to have said or what you understand or what you personally find helpful or think probable, forces your audience to realize that you are tied to your data just as the scientist is tied by the results of the experiments; that you are not just saying what you like. This immediately helps them realize that what is being discussed is a question about objective fact — not gas about ideals and points of view.
If one kept (as rock-bottom reality) the universe of the senses, aided by instruments and co-ordinated so as to form “science,” then one would have to go much further — as many have since gone — and adopt a Behavioristic theory of logic, ethics, and aesthetics. But such a theory was, and is, unbelievable to me. I am using the word “unbelievable,” which many use to mean “improbable” or even “undesirable,” in a quite literal sense. I mean that the act of believing what the behaviorist believes is one that my mind simply will not perform. I cannot force my thought into that shape any more than I can scratch my ear with my big toe or pour wine out of a bottle into the cavity at the base of that same bottle. It is as final as a physical impossibility.
[P]eople in our culture in general are already in the process of being accustomed to accept nondefined, contentless religious words and symbols, without any rational or historical control. Such words and symbols can be filled with the content of the moment. The words Jesus and Christ are the most ready for the manipulator. The phrase Jesus Christ has become a contentless banner which can be carried in any direction for sociological purposes. In other words, because the phrase Jesus Christ has been separated from true history and the content of Scripture, it can be used to trigger religiously motivated sociological actions directly contrary to the teaching of Christ.
Christianity is realistic because it says that if there is no truth, there is also no hope.
Defense is proper and necessary because in every age historic Christianity will be under attack. Defense does not mean being on the defensive. One must not be embarrassed about the use of the word defense. The proponents of any position who are alive to their own generation must give a sufficient answer for it when questions are raised about it. Thus, the word defense is not used here in a negative sense, because in any conversation, in any communication which is really dialogue, answers must be given to objections raised. Such answers are necessary in the first place for myself as a Christian if I am going to maintain my intellectual integrity, and if I am to keep united my personal, devotional and intellectual life.
What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What between heretics and Christians? Our instruction comes from the porch of Solomon who himself taught that the Lord should be sought in simplicity of heart. Away with all attempts to produce a mottled Christianity of Stoic, Platonic and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the Gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.