Apologetics is often understood as developing an argument for God's existence, but it is actually a much broader and richer undertaking.
Apologetics aims to affirm the truth and reliability of the Christian faith and to captivate and engage with the richness and depth of the Christian vision of reality by faithfully and vividly communicating the Christian vision of beauty, goodness, and truth.
Truth persuades, but beauty captivates.
The process of explanation and commendation is becoming increasingly important as Western culture increasingly loses touch with the Christian narrative, often failing to understand the traditional Christian vocabulary or grasp its spiritual, moral, and existential vision.
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From "What is Dialectics"

Early Christianity was seen as a form of wisdom that could be lived out.
It was a conceptual or imaginary framework that allowed us, on the one hand, to understand human identity and purpose, meaning, truth, and the pursuit of beauty, and, on the other hand, to show us how these goals could be achieved despite the many shortcomings and frailties of human nature.
Christianity has helped its followers understand the nature of the world and live an integrated life within it, always recognizing that God's grace is necessary to achieve Christian goals.
Part of the appeal of early Christianity in late classical antiquity was the recognition that it could transform lives and create people of character.
Rather than intellectually explaining the existence of suffering, Christianity offered ways to deal with it.
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From “The Rationality of Faith”

Apologists sometimes have to think creatively to see how the Christian faith connects to the lives and circumstances of their audience.
One of the hallmarks of a great preacher is the ability to create, borrow, or rewrite powerful narratives or illustrations in his sermons that help connect the Christian faith with his audience.
But sometimes such points of contact are already embedded within the natural world or in the deep structures of the human soul, and at the same time point beyond that level, reflecting their ultimate origin, God.
For example, the Christian doctrine of creation is too easily overlooked despite its rich apologetic potential.
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From “Exploring the Points of Contact in Faith”

One of the most remarkable developments of recent decades has been the growing recognition of the central role narrative, or storytelling, plays in human culture in general and religious life in particular.
We come to understand what reality is, who we are, and how we should live, by “sitting ourselves within the larger narratives and metanarratives we hear and tell, which constitute what is real and important to us.” We are not simply “story-making animals,” but also “animals made of our stories.”
We all tell stories and live in stories.
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From “Narrative Apologetics: Why Telling Stories Matters”

Francis Schaeffer and C.
Keller, who admired S. Lewis, knew how to leverage both approaches to connect with secular seekers.
However, those approaches needed to be adapted to the Redeemer Church's context.
Keller felt that Schaeffer and Lewis's logic was too comprehensive and complex for the audiences he knew and served, and that they needed a shorter, simpler, and more accessible approach.
Keller held in high esteem the apologetic writings of the past, but recognized that things had changed.
In the 1950s, when Lewis's classic Mere Christianity was published, people could follow his lengthy, step-by-step arguments, but not anymore.
Keller's experience with Manhattan audiences convinced him that they were not only unwilling to accept long-winded approaches, but also unwilling to do so.
Keller considered himself a preacher, but Lewis was clearly a writer.
And preachers know that they have to hold people's attention and get to the point quickly.
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From “The Importance of the Audience”

If science and religious faith are not at war with each other, what is their relationship? It's not difficult for apologists to point out that the myth of an "eternal, or essential, war between science and faith" is a recent creation, and its social origins can be explained by the competition for cultural authority and influence.
But a second apologetic point must also be made.
In other words, it is certainly true that science and religion are different, but that does not mean that they are incompatible.
‘Difference’ and ‘incompatibility’ are not the same concept.
As mentioned earlier, science, ethics, politics, and religious faith occupy different positions on the spectrum of human knowledge.
Albert Einstein, perhaps the most revered scientist of the 20th century, felt that it was important for humans to somehow hold together science, religion, politics, and ethics.
Einstein recognized that these fields were intellectually distinct, but he made it clear that this did not mean they could not coexist.
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From "Answering Questions: Some Apologetic Arguments"

This book covers a variety of apologists and aims to give readers a taste of and reflection on their different approaches.
Most apologists are aware of the cultural assumptions of their time and present and defend Christianity in a way that suits their historical context and audience.
Some students of apologetics try to model themselves on past apologists, but in doing so they risk becoming trapped in past cultural mindsets.
We can learn from the apologists of the past, but we must not become prisoners of a past that is quickly disappearing.
You must learn to read their books and gain knowledge and inspiration for your own current approach.
For example, it is possible to learn from Francis Schaeffer and not be caught up in the evangelical rationalism of the 1960s.
Consider how Tim Keller uses Schaeffer's approach in postmodern Manhattan.
Even while engaging with such writers, you can develop your own dialectical approach and voice, one that is not limited by their historical and regional specificities.

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From "Learning from the Wise: Case Studies in Dialectics"