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Nehrbass, Daniel

Great Commission Research Journal 
Volume 17 Issue 1 Article 6 
4-1-2025 
Book Review: Confident Witness: Evangelism and Apologetics for 
the 21st Century Edited by David Dockery 
Daniel Nehrbass 
Nightlight Christian Adoptions 
Follow this and additional works at: https://place.asburyseminary.edu/gcrj 
 Part of the Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology 
and Philosophy of Religion Commons 
Recommended Citation 
Nehrbass, D. (2025). Book Review: Confident Witness: Evangelism and Apologetics for the 21st Century 
Edited by David Dockery. Great Commission Research Journal, 17(1), 73-76. Retrieved from 
https://place.asburyseminary.edu/gcrj/vol17/iss1/6 
This Book Review is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and 
creative exchange. It has been accepted for inclusion in Great Commission Research Journal by an authorized 
editor of ePLACE: preserving, learning, and creative exchange. 
GREAT COMMISSION 
RESEARCH JOURNAL 
2025, Vol. 17(1) 73-76  
 
 
 
 
 
Book Review 
Confident Witness: Evangelism and Apologetics for 
the 21st Century 
 
Edited by David Dockery 
Crossway, 2024 
299 pages 
US $29.99, Paperback 
 
Reviewed by Daniel Nehrbass (Ph.D., Fuller Theological Seminary). Daniel is the 
president of Nightlight Christian Adoptions and has taught ministry courses at 
Talbot School of Theology and Fuller Theological Seminary.  
 
This global-minded theology of evangelism serves as an accessible text 
for instruction about sharing one’s faith, offering background for how and 
why Christians would lead others to faith in Christ. The book is an 
anthology of fourteen chapters written by fourteen authors— each a well-
published author and professor in various disciplines. 
David Dockery wrote the introduction, which is perhaps the book’s 
most profound chapter because it lays the foundation for timeless issues 
surrounding evangelism. Dockery states that the evangelist must be a 
theologian. This point may seem obvious but is increasingly lost in an 
environment where church leaders are decreasingly likely to have formal 
Christian education. In answering why evangelism is necessary within the 
scope of soteriology, Dockery corrects the extremes of inaction (e.g., 
believing that God is going to save whomever he wills) or neuroticism (e.g., 
taking complete responsibility for the salvation of others, as if we are 
absent God’s sovereignty).  Settling any debate early in the book about the 
balance of works and words, Dockery says we must not think evangelism 
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can take place without communication of the gospel (3). 
In the second chapter, entitled “What is Evangelism?” Robert Sloan 
argues that evangelism’s telos is that “the great restoration will be 
completed” (19). This end goal is a refreshing reminder that the goal to 
lead a friend to Christ is woefully small compared to the actual vision of 
the Great Commission. In fact, the chapter provides such an extensive 
survey of the Old Testament that one may be tempted to wonder about the 
relevance of the material placed within a book on evangelism. But this is 
time well spent, underscoring that evangelism’s telos is not just about 
saving souls but the renewal of all things. 
Speaking of content that seems slightly out of place, “Evangelism and 
Scripture” is the theme of Chapter Three, and the material seems 
somewhat forced in the editor’s effort to have a book that touches on all 
disciplines. However, one can appreciate that there is nothing to say as an 
evangelist without Scripture. The doctrines of sufficiency and necessity 
point to the truth that Christ is the only way. And that exclusive truth is 
evangelism’s central message. 
The fourth chapter provides a theology of evangelism.  Erik Thoennes 
argued that a biblical worldview would “never lose sight of the glory of God 
worshipped among the nations” (44). It is a helpful reminder for those 
evangelists who lean toward an anthropocentric mindset (i.e., humans 
leading humans to Christ so humans can be saved).  Thoennes sets the bar 
much higher and broader, with the exaltation of God as the primary 
goal. This chapter is not a theology of evangelism (i.e., how and why to 
evangelize) but a description of the theological content of the evangelistic 
message. The author argues for the supremacy of worship, with 
evangelism working toward that telos, for “Godly people should be jealous 
for God’s honor” (4). Notably, this chapter (and the entire book, for that 
matter) does not have a theology of hell or what happens if we do not 
evangelize.  Readers may notice this omission since a common thrust for 
evangelism is the prevention of damnation. Furthermore, neither this 
chapter nor the book as a whole, answers the question concerning what 
role we (the evangelists) play in apologetics or salvation.  The theme of this 
chapter is similar to Chapter Ten, about “Evangelism for all peoples,” 
which states that the purpose of evangelism is for all nations to give praise 
and glory to God. 
Chapter Five addresses evangelism in church history. David Gustafson’s 
thesis herein is that word and deed are inseparable. He wrote, “While Basil 
was burdened for the poor and sick, he regarded preaching the gospel as the 
central task of his ministry” (71). The chapter covers historic “evangelistic 
practices” such as crusades, missions, good works, two-by-two evangelism, 
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 Book Reviews  75 
stump preaching, and revivals. Though the author touches on some key 
historical characters with notable evangelistic methods, the chapter does 
not offer apologetic or evangelistic content. 
The sixth chapter focuses on New Testament evangelism and 
apologetics, such as the Apostle Paul who “reasoned with them” (Acts 17:2, 
NIV). Similar to the previous chapter, not much is offered regarding 
evangelism’s content because we do not know exactly what Paul said when 
“he reasoned with them.” We know that “reasoning” was happening, even if 
we do not know all the content or arguments.  Instead, this chapter focuses 
on the method: One-on-one personal testimony of how the evangelist’s life 
changed (relational) is the recommended method. David Kotter challenges 
readers that evangelism is a positive command to be obeyed. It is neither 
optional nor a task set aside for the gifted.  Yet our motivation is not simply 
because we have a command. Our motivations are gratitude, the desire to 
follow Christ’s example, and compassion for the lost. 
Evangelism in the post-Christian West is the theme of Chapter Seven, 
which addresses the modern idea of “no absolute truth”— a notion that 
seems to outsiders a little outdated, harkening to apologetics in the 
1990s. Here, Denison and Legg contend that the best method of 
evangelism is genuine friendship and a simple message. “Evangelism is 
not going to be a neat and tidy affair.  If God wanted it done perfectly, he 
would have done it himself” (120). The goal of the evangelist is to marry 
truth with compassion. 
Chapter Eight is entitled “Putting apologetics in its place.” The thrust 
of this chapter is the balance between hyper-rationalism on one side and 
the belief that faith must be blind on the other side. Instead, faith can be 
reasonable: “Abraham’s faith was certainly not a case of blind faith” (130). 
This chapter recommends that apologists make their case for faith through 
evidence of answered prayer, religious experience, miraculous events, and 
Christian testimony. Also, in line with offering a balanced approach, the 
author’s appeal to personal testimony goes far beyond arguing. However, 
he explains, “I do not agree that arguments and evidence play no role in 
someone’s coming to Christ” (141). 
“Learning from C.S. Lewis” is the title of Chapter Nine. Harry Lee Poe 
reflects on the breadth of Lewis’ work, which fell into five different paths: 
fiction, testimony of experience, philosophical argument, works of 
scholarship, and “little books about Christianity.” The author advocates 
for the value and implementation of all five apologetic methods. After all, 
C.S. Lewis did not simply employ logical syllogisms but had a role for his 
innermost feelings and personal testimony. By his own account, Lewis 
“had accidentally studied the Christian faith for years.” This reflection 
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reminds us that one apologetic argument in our favor is the “borrowed 
capital” from which the Western world benefits, as it has inherited a 
historic Judeo-Christian worldview. Or put differently, we are all 
“swimming in Christian waters.”  
Chapters eleven through fourteen elucidate the theme of the Holy 
Spirit’s activity in evangelism. Reflecting on 1 Corinthians 3:6, where Paul 
says that he planted, Apollos watered, and God gave the increase, we are 
reminded of the central work of the ministry of the Holy Spirit in 
convincing the minds of people about the Gospel. Similarly, in Chapter 
Fourteen, which is about “Evangelism and Education,” Freddy Cardoza 
reminds readers that “Nicodemus was not able to control where the wind 
blows” (255). In other words, as evangelists, we are agents playing a small 
role in the overall work of God’s plan to call out the elect, so we should not 
overstate our level of control. 
Confident Witness serves as a sufficient theology of evangelism with 
respect to the motive, methods, and telos of faith-sharing. However, the 
subtitle overpromises “Evangelism and Apologetics for the 21st 
Century.” There is no particular unique contribution relevant to the 21st 
century; instead, there is a time-honored theology of evangelism and 
timeless evangelistic methods. The only unique 21st century challenge 
explored in the book is the diminished role of the church in Western 
civilization.  However, to the book’s credit, at the end of each chapter is a 
section with “books for further study,” and nearly all of these resources 
were published in the 21st century. 
Another possible disappointment for readers deriving from the 
subtitle is the minimal apologetic content. One may reasonably expect a 
book with “apologetics” in the subtitle to contain categories of proofs for 
the existence of God, the possibility of miracles, evidence for the 
Resurrection, arguments for the reliability of Scripture, and a case for 
exclusive salvation through Christ. None of these topics are present in the 
book. For that reason, while Confident Witness should not be considered 
a text on apologetics, it is a worthwhile read for a theology of evangelism. 
 
 
 
 
 
 
 
 
 
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