In these troubling and rapidly changing times, Christian commentators—apologists, pastors, theologians, and others—are attempting to make sense of what is happening. Their efforts usually lead to questions such as, “What does this mean for Christians? What should we do? How do we advance the gospel in these turbulent times?”
One such attempt is a video teaching series entitled Truth Rising. This is a joint effort by the Colson Center and Focus on the Family.[1] My small group watched the opening 90-minute documentary and the first of four lessons. I was impressed with their observations about our “civilizational moment.” Despite the challenges, they remind us of our ultimate hope in Christ . . . beyond this cultural moment. I may comment on this more after we complete the study.
Another—and much shorter—examination of our changing times is a video by Dr. Gavin Ortlund entitled “Christian Apologetics Is Changing.” [2] He identifies five cultural trends that characterize our present societal moment and discusses how Christian apologists—and, in fact, all Christians—should view and approach these challenges to the faith.
Here is a shortened version (eight minutes) of the full 15-minute video. I encourage you to view the entire discussion, but if your time is limited, I have captured the highlights of his argument.
Ortlund identifies five trends in Western culture that affect how Christians and apologists evangelize:
1. Post-Secular Jungle
2. Fragmented Echo Chambers
3. Vibes-Based Epistemology
4. Intra-Christian Trench Warfare
5. A Stirring Spiritual Hunger
While I believe his observations are valid, Ortlund does not claim that they are all-inclusive. As the Truth Rising video suggests, there are other trends that must be considered. Nevertheless, Ortlund’s observations are helpful both for understanding our culture and for considering how we should respond.
By “post-secular jungle,” Ortlund repeats an increasingly cited observation: “New Atheism is no longer the ascendent, dominant challenger” that it was just 20 years ago. [3] This is encouraging—praise the Lord! There is growing recognition that naturalism faces serious existential, emotional, and intellectual challenges. Ortlund is quick to point out, however, that secularism is still here and remains an evangelistic challenge.
We also need to be familiar with other growing challenges, such as “Islam, New Thought, Eastern and New Age spirituality, neo-pagan and occult practices, . . .” This reminds us that apologists must be knowledgeable about and conversant with many worldviews in order to defend the faith and evangelize effectively.
“Fragmented Echo Chambers” refers to the influence of the internet and social media. People, particularly younger generations who have grown up with cell phones and computers, often engage primarily with those who share their views (e.g., Reddit). These “echo chambers” can reinforce their existing beliefs and, in some cases, hostile opinions of religion and Christians in particular.
This means that we need to be familiar with their questions and objections, do our homework, and be as prepared as possible to address their claims and concerns. Of course, we must do this with “gentleness and respect” (1 Peter 3:15).
According to Ortlund, “As distrust for institutions has increased, people increasingly form beliefs based not on evidence and arguments but on vibes, identities, and personalities.”
The landscape has changed considerably from the era of the “New Atheists.” Today, YouTube, podcasts, TikTok, Instagram, and long-form interviews are particularly important. Popular atheist and agnostic voices include Alex O’Connor, [4] Drew McCoy, [5] and Ricky Gervais. [6]
The center of gravity has moved from books and formal debates to YouTube, podcasts, short-form video, and personal testimony. To be effective evangelists and defenders of the faith, we must study both the arguments and the communication strategies of these influencers.
“Intra-Christian Trench Warfare” refers to public disagreements among Christians—between denominations and over Christian distinctives [7] such as young-earth versus old-earth creationism and Arminianism versus Calvinism.
Nonbelievers see us arguing among ourselves and often hear us claiming that those who disagree with us are not Christians. Healthy debate within the Church is always good, but disrespectful public comments are cited by skeptics and used to further discredit Christians and Christianity. We must practice “gentleness and respect” inside the Church as well as outside it.
Ortlund ends on a positive note with the trend, “A Stirring Spiritual Hunger.” Despite these troubling and rapidly changing times, people are still “genuinely looking for hope.” The big questions of life that I often refer to in my notes are—and always will be—important:
· Who are we?
· Where do we come from?
· Is there meaning and purpose to life?
· What is right and wrong, and why?
· How do we explain and address evil and suffering in the world?
· What happens after we die?
Any worldview that claims to be plausible must provide coherent and existentially viable answers to these universal questions. Skeptics, no matter their persuasion, know that these questions are important and are usually willing to discuss them.
Apologists—and, again, all Christians—must be familiar with the worldviews present in their cultures and willing to have these conversations. These “pre-evangelistic” discussions can, and often do, eventually lead to the gospel.
I agree with Ortlund’s closing comment, and I hope you do as well:
“The new Christian apologetics landscape is messier and stranger and more demanding, but there’s also many open doors for the gospel. In so many ways it’s an exciting time to be alive.”
In Christ,
Doug
1 Peter 3:15
[1] Truth Rising, Colson Center and Focus on the Family, Documentary and 4-Part Video Study, 2026, https://www.truthrising.com/the-study/.
[2] Gavin Ortlund, “Christian Apologetics Is Changing,” YouTube video, 15:16, September 2, 2026, https://www.youtube.com/watch?v=4QXjeHDvuBA. Dr. Ortlund is an apologist, author, and former pastor. He is the President of Truth Unites, a Christian apologetics and theological education ministry, and is the Theologian-in-Residence at Immanuel Church in Nashville, TN. He is also a fellow of the Keller Center for Cultural Apologetics, a member of the St. Basil Fellowship of The Center for Pastor Theologians and is serving as a Visiting Scholar at Reasons to Believe.
[3] Others citing the decline of New Atheism include Christian apologists and theologians Alister McGrath, Justin Brierley, and Bishop Robert Barron, and atheists including PZ Myers, David Sloan Wilson, and John Gray.
[4] Alex O’Connor refers to himself as the Cosmic Skeptic. He focuses on philosophy of religion, arguments for God, Christianity, ethics, and biblical issues. His YouTube audience is around 2 million.
[5] Drew McCoy refers to himself as the Genetically Modified Skeptic. He is a former evangelical who became an atheist. He frequently addresses deconstruction, apologetics, biblical interpretation, and religious experience. He is popular with younger Christians and former Christians.
[6] Ricky Gervais is a prominent popular-culture personality who frequently expresses atheistic and skeptical views. His influence comes more from entertainment and humor than formal apologetics. Feedspot currently lists him as its top atheist Instagram influencer.
[7] We define Christian “distinctives” as debated theological or apologetic issues that may or may not involve salvific Christian essentials.