Life is crowded, complicated and competitive. People strain their brains to figure out the meaning of life and in their pursuit of God. These result in constant change of views and diverse faith movements.

In Romans 1: 19–20, Paul says that everyone knows about God’s existence and power. No one has any excuse for not believing in God because God has revealed what He is like to all the people, not only through the testimony of the Holy Spirit, but also through the external witness of the created universe (Psalm 19:1-6). Every person, therefore, either accepts or rejects God. Not everyone, however, worships the same god(s) and even those who believe in the same god(s) may worship in different ways.

Indeed, every single human being worships something. Even those who profess to be irreligious – atheists or agnostics – find it necessary to ‘fill’ their inner vacuum. Failing to find the true God, many pledge their allegiance to lesser gods and causes – fame, work, success, money, sex, universe and others.

The renown objectivist-atheist, Ayn Rand, said, "I raise this god over the earth, this god whom men have sought since men came into being, this god who will grant them joy and peace and pride. This god, this word ‘I’." From the biblical point of view, that is idolatry. Instead of looking to God as the Creator and Sustainer of Life, people see themselves as the centre of the universe and invent ‘gods’ that will fit neatly into their plans.

In a multi- cultural and religious society like Malaysia, most people still believe in the existence of God. The problem is: Which God? Non-Christian religions are, or can be, the means for a natural knowledge of God. But, Christianity alone asserts the claim that only a personal relationship with the Creator can fill that vacuum in the heart. Spirituality and religiosity are not enough.

Christians are often challenged on their beliefs and doctrines on the person, authority and mission of Jesus Christ. Yet, how ready are we to "give a defence to everyone who asks you a reason for the hope that is in you?" (1 Peter 3:15) Simply put, are we able to explain what we believe and the doctrines we know? And how do we explain passionately without aggravating the existing tension among the different religions?

The best Christian apologetic (defending, commending and explaining our faith) in the Malaysian context lies perhaps in the personal and corporate witness of the Church, that is Christian living and Christian thinking that make a difference in the community. It would be willful disobedience if we were to excuse ourselves from such responsibility.

Before examining the task of apologetics within the Malaysian context, let us look at how the early Christian Church effectively explained their faith.

At the day of Pentecost, outsiders charged the early disciples with drunkenness because of the commotion. In Acts 2:14–15, Peter not only defended their conduct but also commended the Christian faith as a fulfillment of Old Testament prophecy, and asserted his view that Jesus is truly the Messiah and Lord, in whom there is forgiveness of sins and salvation (Acts 2:22–36).

Peter’s defence before the Sanhedrin was both a defence of his innocence in the healing of the lame man at Solomon’s portico and a commendation of the Christian faith using arguments acceptable to the Jewish mind (Acts 4:8–12).

Similarly, Paul argued his case for the Christian faith before the Greeks in Athens. Using the doctrine of creation as his starting point, he moved on to the central tenet of the Christian faith – the resurrection of Christ (Acts 17). But, before the Jews, Paul employed a different approach – he appealed to Jesus as the fulfillment of Old Testament Messiah, hoping that this will find a sympathetic hearing among the Jews.

From both Acts 14 and 17, Pauline apologetic in relation to pagans appealed to a number of themes. Firstly, there was the appeal to a true and living God who is the creator and sustainer of mankind; then the unity of the human race from a single parentage with a desire to seek God; and the need for repentance in view of the impending judgment by a man, Jesus whom God raised from the dead, and the reality of the resurrection.

In the first century, the Church was a beleaguered minority and was eyed with great suspicion by the larger society.

First as a sect within Judaism, it set out its own distinctive identity, beliefs and mission in contradistinction to Judaism, proclaiming itself to be true Israel, the Israel of fulfillment in and through Jesus the Messiah. Then, within the larger Graeco-Roman world, it competed with the other religions.

The Christians were said to adhere to a "pernicious superstition," were "hated for their abominations" and were regarded as "haters of the human race." To these accusations, they gave spirited defence of their faith, a way of legitimising their existence as a body of people within the larger society.

In the second century, when the Roman Empire was at its height in terms of peace, stability and security, there was a rise in the movement of Christian apologists. They wrote defences of the Christian faith addressed to the State.

The assessment of the British historian Gibbon writing of this era in 1776 was that these rulers prided themselves "in the image of liberty and were pleased with considering themselves as the accountable ministers of the laws. Such princes deserved the honour of restoring the republic, had the Romans of their days been capable of enjoying a rational freedom."

Despite the totalitarian nature of their government there was "the image of liberty". With the enjoyment of this rational freedom, the Christian apologists took to writing first to the State to plead their case. In the later part of the second century, this method did not produce the desired results so that after the bloody martyrdom in Gaul, Tatian wrote not to the emperor but to Greeks in general.

During this time, petitions to the emperors had ceased and the apologists wrote to non-Christian individuals or groups to tell them about Christian truth. In doing so, they used the philosophical categories and reasons of that time to communicate their faith, thereby forging Christian theology from within their context.

Besides being able to defend our faith – intelligibly, scientifically or philosophically with accuracy in Biblical knowledge and understanding – the above examples of apologetics of the early Christian Church during the first two centuries serve as instructive lessons for us to plead our cause with the ruling authorities and local populace.

Here are some approaches that Malaysian Christians may consider (or even may have already been engaged by some):

1) Dealing with specific issues that affect the Christian community, such the banning of the Alkitab (Malay Bible) and Bup Kudus (Iban Bible), and issues relating to places of worship through our city councilors, MPs, Cabinet Ministers and specific authorities. Where necessary, networking with MCCBCHS (Malaysian Consultative Council of Buddhism, Christianity, Hinduism and Sikhism) over issues of mutual concern.

2) Speaking out against anti-Christian polemics or apologetics, for example articles that present an unfair view of Christianity; dealing with the in-built traditional Islamic apologetics against Christianity; and promoting good Christian responses to issues raised by Muslims against Christians.

3) Advocating a more democratic state with the freedom of religion for everyone. This includes defending the right of anyone to choose his or her own religion without fear and hindrance. Dealing with world issues that affect global security and peace, for example the Israel-Palestine issue.

4) Speaking out on ultimate matters of meaning such as life and death, personal significance and destiny, and transcendence.

5) Engaging in inter-religious dialogue that will promote a harmonious society by building bridges and creating mutual understanding of each other’s faith.

6) Commending a Christian perspective on social issues such as education, morality, politics and government, always dealing first with the issue of the day including the current issue of good corporate governance.

7) Involvement in acts of charity and mercy as an apologetic tool for the Christian way of life of holiness and doing good acts. Highlighting Christian social causes, for example monetary collection for Afghan, Iraqi and Palestinian refugees, Christian work among HIV/AIDS patients, abused children and women, and drug rehabilitation work.

8) Networking with other Christian groups to lobby for Christian causes where necessary.

Ultimately, the most powerful apologetic weapon is prayer, with a heart that is filled with love for God and for the people. It is the commandment of the Lord to love God first and foremost with all our heart, mind and soul, and to love others as ourselves.