Christians are exhorted to be ready to explain their hope in Christ (1 Pet 3:15) and to contend for the faith (Jude 3). Christianity never has been nor ever will be perfectly congruent with any society or worldview. It often evokes hostility in our current American culture. In light of this, many Christians are concerned about the consequences of broaching tough topics. Jeffrey Robinson’s book Persuasive Apologetics offers an approach to handling tough topics without pushing people away.

Robinson’s pastoral and academic ministry provides a unique perspective on apologetic approaches. He endeavors to form rigorous-reasoning Christians characterized by gentleness. The heart of the book is twofold: to help Christians understand that there is often more behind intellectual-sounding objections to Christianity and to help them navigate opposing worldviews using what he describes as undercutting defeaters (UCDs) (p. 20). A UCD addresses a topic from a different angle by challenging an assumption on which the argument rests.

In chapter 1, Robinson begins by grounding apologetics in the biblical mandate to defend the truth (p. 24). He asserts that “Loving our neighbors well includes engaging in robust arguments to overturn false belief systems” (p. 28). Coupled with rigorous reasoning, Robinson emphasizes the importance of the Christian’s tone and demeanor during gospel conversations. Robinson explains that gentleness prepares emotions and lowers the tension so that the mind can absorb compelling arguments for Christianity (p. 30).

Chapter 2 introduces the thought-shaping power of worldview presuppositions and reminds the reader that everyone has them (p. 44). Robinson explains that discerning a person’s worldview presuppositions can offer insight into what may be behind intellectual-sounding objections. He concludes the chapter by providing examples. For instance, Christians have been accused of being on the wrong side of history. Rather than contending with the accusation, Robinson addresses the faulty presupposition that we can know how future generations will think (p. 49).

Chapter 3’s arrangement helps transition the reader to Robinson’s second stated goal of introducing tactics to navigate opposing worldviews. He begins by briefly explaining various apologetic tactics. A variety of apologetic approaches are necessary for engaging a variety of people. The use of many methods is what Robinson calls eclectic apologetics (pp. 64–65). Effective employment of eclectic apologetics enables Christians to respond to intellectual objections while also probing the effects of sin that may be behind them. At any given time, we are either agents or victims of sin. Robinson addresses the noetic effects of sin and how, at times, intellectual objections function as a smokescreen used to justify or hide sinful acts. Other times, intellectual objections may function as a victim’s response to sin. As an example, Robinson explains that a “father wound” may be the real issue underneath an intellectual objection. If your own father failed you, why would you want to know a God who identifies as a Father? (pp. 82–86).

Chapter 4 initiates the book’s second part by introducing UCDs as an effective apologetic tool. Robinson applies UCDs to several apologetic scenarios before concluding the chapter with scenarios from Islam, Hinduism, and Buddhism. People engaged in refugee work or in the midst of diversity will encounter people from these faiths. For example, in Hinduism, the perpetual cycle of life, death, and reincarnation is called samsara. A person’s present condition results from a past life’s actions (karma). Robinson offers a “UCD probe” by asking, “If our present situations are solely a result of our performance in past lives, why should we feel compassion for others?” (p. 116). The question raises a moral concern, and Robinson offers a Christian response.

In chapter 5, Robinson endeavors to undercut the stability of these three world religions. He compares the dearth of historical information about Krishna, the Buddha, and Muhammad with abundant historical testimony about Jesus. The final chapter functions like the conclusion of a gospel conversation as he writes about the hope offered through the incarnation and resurrection of Jesus. Robinson asserts that repentance from sin and faith in Christ are the destinations of all gospel conversations (p. 139).

Robinson’s exhortation of Christians to be listeners is especially helpful and necessary. Robinson asserts that listening to those we seek to evangelize, “is one of the most accurate barometers of our love for people and our effectiveness in helping them come to know Jesus” (p. 92). As we listen, people share how they think things ought or should be, which reveals their presuppositions, thereby providing opportunities for faithful gospel conversations.

One critique is that the reader is left wanting more insights on and examples of UCDs applied to current scenarios. If Robinson writes a second edition, offering examples of how to apply UCDs to topics like secular humanism and sexuality would be welcome.

Robinson’s writing style is easy to read and replete with language representative of a person who knows how to relate to everyday people. Persuasive Apologetics will be helpful for Christians who want to have gospel conversations with their colleagues or neighbors but are uncertain how to navigate a conversation that may broach a challenging topic. This book will be a helpful supplement for an introductory apologetics course and offers insights that readers will be eager to revisit.