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Journal articles on the topic 'Apologetics Apologetics'

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Published: 4 June 2021
Last updated: 11 February 2022

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1

Aruan, Abel Kristofel. "Apologetika Imajinatif: Sebuah Proposal bagi Apologetika dalam Konteks Pascamodern." Veritas: Jurnal Teologi dan Pelayanan 20, no. 1 (June 22, 2021): 1–20. http://dx.doi.org/10.36421/veritas.v20i1.357.

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Setelah sekian lama pendekatan apologetika klasik dan evidensial kokoh sebagai cara mempertahankan iman Kristen, pascamodernisme muncul untuk mengkritik penggunaan alat verifikasi absolut terhadap klaim-klaim iman. Kendati demikian, James K. A. Smith dan Alister McGrath melihat pascamodernisme sebagai kawan ketimbang lawan, kesempatan ketimbang tantangan. Karena itu, memperhatikan kritik-kritik penting dari semangat pascamodernisme justru akan menolong gereja menjawab tuntutan pascamodernisme itu sendiri. Artikel ini mengusulkan pendekatan apologetika imajinatif sebagai solusi untuk menjawab kritik tersebut. Berbeda dengan apologetika klasik/evidensial, apologetika ini bertendensi menggunakan imajinasi lebih daripada sebelumnya dalam upaya-upaya mempertanggungjawabkan iman Kristen. Di kala apologetika menerima tuduhan kering dan terkesan mengesampingkan aspek eksistensial yang nyatanya berdiam dalam diri manusia, apologetika imajinatif dapat menjadi usulan solusi untuk menghindari tuduhan ini. Dua implikasi muncul dari penalaran ini. Pertama, dalam dialog-dialog apologetika, seorang apologist harus lebih banyak menggunakan alat-alat retoris imajinatif. Kedua, gereja harus menolong pendengar untuk mendapatkan presentasi imajinatif tentang bagaimana rasanya hidup menjadi seorang Kristen, dengan cara menampilkan kisah kehidupan Kristen sehari-hari kepada mereka. Dengan demikian, alih-alih gereja menggunakan apologetika, gereja adalah apologetika itu sendiri. For a long time, classical and evidential apologetics have been firmly established as a way of defending the Christian faith. However, postmodernism appears to criticize the use of absolute verification tools for faith claims. Nevertheless, James K.A. Smith and Alister McGrath see postmodernism as friend rather than foe, opportunity rather than challenge. Therefore, paying attention to important criticisms of the spirit of postmodernism will actually help the church to answer the demands of postmodernism itself. This article proposes an imaginative apologetics approach as a solution to answer this criticism. In contrast to classical/evidential apologetics, this apologetics tends to use imagination more than before in efforts to account for the Christian faith. When apologetics accepts dry accusations and seems to override existential aspects that actually dwell in humans, imaginative apologetics can be a proposed solution to avoid these accusations. Two implications emerge from this reasoning. First, in apologetic dialogues, an apologist must use more imaginative rhetorical tools. Second, the church must help listeners get an imaginative presentation of what it’s like to live as a Christian, by presenting them with stories of everyday Christian life. Thus, instead of the church using apologetics, the church is apologetics itself.
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2

Netland, Harold. "Toward Contextualized Apologetics." Missiology: An International Review 16, no. 3 (July 1988): 289–303. http://dx.doi.org/10.1177/009182968801600303.

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Apologetics is frequently rejected as irrelevant or even counterproductive in non-Western contexts. While it is true that apologetics, as it has been conducted in the past, is generally identified with Western theology, the author suggests that, properly construed, apologetics is unavoidable and that developing an informed and culturally sensitive apologetic is an indispensable task for the non-Western church. A crucial distinction is made between transcultural apologetics and culture-specific (contextualized) apologetics. The article concludes by suggesting in general terms the shape a contextualized apologetic for contemporary Japan might take.
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3

Setiawan, Andry. "Apologetika Prasuposisional Triperspektivalisme John M. Frame dan Aplikasinya terhadap Pemikiran Kristen Pluralis tentang Pluralisme Agama di Indonesia." Veritas : Jurnal Teologi dan Pelayanan 17, no. 1 (June 1, 2018): 61–80. http://dx.doi.org/10.36421/veritas.v17i1.306.

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Pluralisme menjadi kesadaran baru yang menganggap bahwa semua keyakinan memiliki kesamaan secara umum satu dengan yang lain. Implikasinya, tidak ada satu pun agama yang boleh mengklaim bahwa ia adalah satu-satunya keyakinan yang paling benar di antara agama-agama lainnya. Indonesia sebagai negara pluralis juga menghadapi problematika pluralisme agama. Dalam menghadapi ini, muncul pemikiran Kristen pluralis yang menekankan persamaan di antara agama-agama sehingga meniadakan keunikan kekristenan: Kristus dan karya keselamatan-Nya benar sedangkan agama lainnya salah. Tulisan ini akan mengenalkan model berapologetika yang membela keunikan iman Kristen di tengah tantangan pemikiran Kristen yang pluralis tentang pluralisme agama di Indonesia: apologetika prasuposisional triperspektivalisme John M. Frame yang diuraikan melalui apologetika konstruktif (normatif), defensif (eksistensial), dan ofensif (situasional). Kata-kata kunci: Apologetika, Prasuposisional, Triperspektivalisme, John M. Frame, Aplikasi, Pluralisme Agama Pluralism exhibits a new awareness that assumes that all beliefs have general similarity when compared one with another. As a result, there is no religion that can claim that it has the claim to ultimate truth when compared with a host of other options. Indonesia, as a pluralistic nation, exhibits the challenges of religious pluralism. Because of that reality, there are frameworks of Christian thought that have arisen that emphasize the similarity of several religions which erodes and ultimately eliminates the uniqueness of Christianity. However, Jesus Christ and his work of salvation is absolutely true and the other religions are false. This article will introduce an apologetic model that can be used to defend the uniqueness of the Christian faith among the challenges of religious pluralistic thought in Indonesia. John M. Frame’s triperspectivalism presuppositional apologetics is proferred and developed through constructive apologetics (normative), defensive apologetics (existential), and offensive apologetics (situational). Keywords: Apologetics, Presuppositional, Triperspectivalism, John M. Frame, Application, Religious Pluralism
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4

Kawangmani, Soleman. "Aplikasi Dialogis-Klarifikatif Apologetika Paulus Terhadap Isu Gnostisisme di Jemaat Kolose Bagi Generasi Milenial yang Terpapar Zodiak Online." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 3, no. 2 (December 14, 2020): 145–66. http://dx.doi.org/10.34307/b.v3i2.171.

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Abstract: The millennial generation is a generation that is familiar with the development of social media activities. This ease of access makes it to channel their hobby, one of which is accessing the horoscope (Zodiac). Christian faith must be able to provide proper clarification in the form of apologetics. The context of this problem is similar to the pattern of Paul's apologetics to the Colossians regarding the issue of Gnosticism. Based on this, the purpose of this research is: to find a pattern of apostle Paul's apology application to the contents of Gnosticism in the Colossians in the context of The millennial generation exposed by the Zodiac online. This paper uses a qualitative approach with descriptive theological and social research types. Data collection uses literature studies and interviews with millennials and God's servants who deal with zodiac addiction problems. This paper produces an apologetic pattern for millennials exposed to the Zodiac. These findings are described in 7 elements of dialogical-clarification apologetic patterns. Keywords: Millennial Generation, Zodiac, Gnosticism, Apologetics Abstrak: Generasi milenial merupakan generasi yang akrab dengan perkembangan akses media sosial. Kemudahan akses ini menjadikan untuk menyalurkan kegemaran mereka, salah satunya adalah mengakses mengenai ramalan bintang (zodiak). Iman Kristen harus dapat memberikan klarifikasi yang tepat dalam bentuk apologetika. Konteks permasalahan ini memiliki kemiripan dengan pola apologetika Paulus pada jemaat Kolose berkaitan dengan isu gnostisisme. Berdasarkan hal tersebut tujuan dari penelitian ini adalah: menemukan suatu pola penerapan apologetika rasul Paulus terhadap isi Gnostisisme di jemaat Kolose dalam konteks generasi milenial yang terpapar Zodiak online. Tulisan ini menggunakan pendekatan kualitatif dengan jenis penelitian teologis dan sosial secara deskriptif. Pengumpulan data menggunakan kajian literature dan wawancara pada generasi milenial dan hamba Tuhan yang menangani permasalahan kecanduan zodiak. Tulisan ini menghasilkan pola apologetika bagi generasi milenial yang terpapar zodiak. Temuan tersebut dideskripsikan pada 7 elemen pola apologetika dialogis-klarifikatif. Kata Kunci: Generasi Milenial, Zodiak, Gnostisisme, Apologetika
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5

SUDDUTH, MICHAEL. "Reformed epistemology and Christian apologetics." Religious Studies 39, no. 3 (August 5, 2003): 299–321. http://dx.doi.org/10.1017/s0034412503006553.

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It is a widely held viewpoint in Christian apologetics that in addition to defending Christian theism against objections (negative apologetics), apologists should also present arguments in support of the truth of theism and Christianity (positive apologetics). In contemporary philosophy of religion, the Reformed epistemology movement has often been criticized on the grounds that it falls considerably short of satisfying the positive side of this two-tiered approach to Christian apologetics. Reformed epistemology is said to constitute or entail an inadequate apologetic methodology since it rejects positive apologetics or at least favours negative over positive apologetics. In this paper I argue that this common objection fails on two grounds. First, while the arguments of Reformed epistemology are relevant and useful to apologetics, neither Reformed epistemology nor its epistemological project should be identified with a distinct school or method of apologetics. Secondly, while certain claims of Reformed epistemology seem to imply a rejection of positive apologetics, or at least a preference for negative or positive apologetics, I argue that no such conclusion follows. In fact, although unimpressed by particular versions of natural theology and positive apologetics, Reformed epistemologists have provided criticisms of each that can constructively shape future approaches to the apologetic employment of natural theology and Christian evidences.
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6

Brand, G. v. W. "Die apologetiek van C S Lewis: 'n Gereformeerdteologiese besinning." Verbum et Ecclesia 16, no. 2 (September 21, 1995): 249–62. http://dx.doi.org/10.4102/ve.v16i2.451.

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The apologetics of C S Lewis: A Reformed theological reflection In this, the first part of a two part study in which the validity of C S Lewis's apologetics is evaluated from a Refonned perspective, the author considers various theological and philosophical criticisms that have been raised against the discipline of apologetics as such, and concludes that apologetics cannot be declared illegitimate in principle. Using insights gained from this discussion, he then goes on 10 delineate certain theological and philosophical prerequisites for any legitimately Refonned apologetic enterprise, and to develop a model for apologetics that can be sho'r'/Il to correspond 10 these prerequisites.
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7

Scorgie, Glenn G. "Confrontational Apologetics versus Grace-filled Persuasion." Perichoresis 10, no. 1 (January 2012): 23–39. http://dx.doi.org/10.2478/v10297-012-0002-8.

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Confrontational Apologetics versus Grace-filled Persuasion Too often Christian apologetics has been conducted in a confrontational manner that alienates people and undermines apologetic effectiveness. Christian apologists must be attentive to both their message and how they communicate it. Grace-filled persuasion can flourish as Christian apologists recognize the growing contemporary suspicion of aggressive styles of behavior. The apologetic enterprise involves ideas, but it is also profoundly relational. The great challenge before Christian apologists is to speak and live in ways that combine uncompromising faithfulness to revealed truth with a generous spirit of loving service and civility. Grace-filled persuasion always trumps smash-mouth apologetics.
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8

Williams, Peter S. "Responsible Apologetics: Philosophical Reflections on John Warwick Montgomery’s Always Be Ready: A Primer on Defending the Christian Faith (1517 Publishing, 2018)." Theofilos 12, no. 2-3 (February 26, 2021): 354–72. http://dx.doi.org/10.48032/theo/12/2/13.

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John Warwick Montgomery (b. 1931) has been a major voice in Christian apologetics since the 1960’s. I have personally benefitted from reading several of Montgomery’s books over the years and have often quoted his work with approval in my own writing. I was therefore excited to read his recent, popular-level book treating a broad range of apologetic issues in the form of a ‘primer’ written to ‘show how easy it is to do apologetics responsibly. In this paper I offer a critical review of his Always Be Ready in order to draw some lessons about responsible apologetics.
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9

Perez, Jahdiel N. "Music-Makers and Reformed Theology." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 1 (October 24, 2017): 77. http://dx.doi.org/10.33550/sd.v3i1.31.

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ABSTRACT: If Reformed theology hopes to impact contemporary and future societies as much as possible it will have to harness the unique power of music to influence the world beyond the walls of the Church. In this essay, I want to draw attention to the ways in which Christianity, in general, and Reformed theology, in particular, are criticized through music and what we can do to respond. I will introduce an approach to Christian apologetics, which I call sonic-apologetics that enables our music-makers to defend the faith musically. In the first part of this paper, I will discuss five problems to which sonic-apologetics is an answer. This will anchor the second part of this essay, in which I construct sonic-apologetics from three notions: (1) methodological emphasis on effects, (2) genres of expression, and (3) the distinction between linear and angled apologetic responses. In the final part of this essay, I present two different study cases of sonic-apologetics. Nothing about what I will discuss regarding sonic-apologetics changing existing liturgical norms of Christian churches, especially Reformed ones. It does, however, call for those producing and performing music in these churches to direct their music-making interests and abilities toward the world outside the church walls. KEYWORDS: reformed theology, music, sonic-apologetics.
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10

Hübenthal, Christoph. "Apologetic Communication." International Journal of Public Theology 10, no. 1 (February 29, 2016): 7–27. http://dx.doi.org/10.1163/15697320-12341426.

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Though apologetics is a contested concept in current theological debates, leading representatives of public theology still see apologetics as the core of their theological endeavours. This article develops a concept of apologetic communication that emerges from a particular understanding of theology. Theology, as will be argued, serves the Christian faith praxis as well as the validity claims underlying this praxis. A closer analysis of these validity claims will reveal that their public verification requires two discriminable but interrelated types of communication, namely discourse and witnessing. Consequently, a discursive and testimonial type of apologetic communication will be distinguished. In the last section some suggestions will be made on how public theology should operate if it takes its apologetic task seriously. The central thesis will be that apologetic communication in both its modes appears as a form of ethics: as ethical reflection and ethical behaviour.
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11

Brand, G. V. W. "Die Apologetiek van C. S. Lewis: ’n Gereformeerd-Teologiese besinning - Deel 2." Verbum et Ecclesia 17, no. 1 (August 2, 1996): 15–30. http://dx.doi.org/10.4102/ve.v17i1.1108.

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The apologetics of C. S. Lewis: a Reformed theological reflection - Part 2In this, the second part of a two part study, in which the validity of C. S. Lewis’s apologetics is evaluated from a Reformed perspective, the author explains the apologetic approach of C. S. Lewis, by examining his writings on the topic, in order to demonstrate the legitimacy of Lewis’s approach in terms of prerequisites delineated in the first part of the study.
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12

Sudibjo, Niko. "The Critiques of Francis Schaeffer's Work." Polyglot: Jurnal Ilmiah 14, no. 1 (January 30, 2018): 1. http://dx.doi.org/10.19166/pji.v14i1.372.

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<p>This paper will attempt to discuss Francis Schaeffer’s life and thought, with special emphasis on his apologetics. The primary resource is one of his books, ‘How Should We Then Live?’ and also several books about Schaeffer from various other authors: (1) Francis Schaeffer’s Apologetics: A Critique by Thomas Morris, (2) Reflection on Francis Schaeffer, edited by Ronald W. Ruegsegger, and (3) Francis Schaeffer: The Man and His Message, written by Louis Gifford Parkhurst, Jr. In his method of apologetical verification, he used of elements of common ground as a point of contact with unbelievers. Unlike the inductive approach, he majors on inner, existential values as well as outer empirical data. In contrast with the pre-suppositional approach, Schaeffer’s method discovers and appeals to factual and personal data in confirmation of his hypothesis.</p><p><strong>BAHASA INDONESIA <strong>ABSTRAK</strong>:</strong> Tulisan ini mencoba untuk mendiskusikan kehidupan dan pemikiran Francis Schaeffer, terutama pada bidang apologetik. Bahan utama diskusi adalah berasal dari bukunya yang berjudul How Should we Then Live, dan juga pengarang-pengarang lainnya yang membahas pemikiran Shaeffer dalam buku-bukunya antara lain: (1) Francis Schaeffer’s Apologetics: A Critique by Thomas Morris, (2) Reflection on Francis Schaeffer, edited by Ronald W. Ruegsegger, dan (3) Francis Schaeffer: The Man and His Message, written by Louis Gifford Parkhurst, Jr. Dalam metodenya verifikasi apologetik, Shaeffer menggunakan unsur-unsur kesamaan sebagai titik kontak dengan orang-orang yang belum mengenal Tuhan. Berbeda dengan pendekatan induktif, ia mengutamakan pada bagian dalam (inner) manusia, nilai-nilai eksistensial dan data-data empiris. Berbeda dengan pendekatan pre-suposisi, metode Schaeffer membuka banyak data faktual dan personal yang mengonfirmasi hipotesisnya.</p>
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13

BARRS, JERRAM. "Schaeffer's Apologetics." Unio Cum Christo 6, no. 1 (April 1, 2020): 211. http://dx.doi.org/10.35285/ucc6.1.2020.not1.

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This Article Presents Francis Schaeffer’s Apologetics Through A Consideration Of His Work And Writings. It Starts With An Overview Of His Books And Lectures, Which Reveal A Passion To Present Biblical Truth In A Way Relevant To The Questions Of His Interlocutors. Compassion And Encouragement, Motivated By His View Of The Dignity Of All, Characterized His Approach. The Article Then Answers Some Common Criticisms Of His Method. Persuasion, Life, And Prayer Were Key, As Illustrated By The Work Of L’Abri. Schaeffer’s Apologetic Methodology Was Presuppositionalist, Yet He Was More An Evangelist Than An Academic Apologist. KEYWORDS:
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Mihai, Constantin-Ionuț. "Gregory Thaumaturgus and Early Christian Apologetics." Vigiliae Christianae 75, no. 2 (January 28, 2021): 185–204. http://dx.doi.org/10.1163/15700720-12341470.

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Abstract Gregory Thaumaturgus has only occasionally been discussed in relation to early Christian apologetics. The paper provides a new step in this direction by exploring the points of contact between Gregory’s Address to Origen and previous apologetic literature. As the analysis below will indicate, the Address shows parallels with several apologetic texts from the second and early third century, both in terms of content and style. By discussing the apologetic topics and strategies found in the Address, I will argue that Gregory intended to respond, at least indirectly, to some of the main charges raised against Christians by their pagan opponents. Such an approach not only sheds light on the content and purposes of the Address, but also illuminates the historical and literary background against which Gregory wrote his text.
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15

DeStefano, Michael T. "DuBourg's Defense of St. Mary's College: Apologetics and the Creation of a Catholic Identity in the Early American Republic." Church History 85, no. 1 (February 29, 2016): 65–96. http://dx.doi.org/10.1017/s0009640715001353.

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When the Baltimore Presbytery of the Presbyterian Church issued a pastoral letter critical of St. Mary's College in 1811 it provided an opportunity for Louis DuBourg, the college's president, to respond with an apologetic defense of the college and of Catholicism more generally. In doing so he synthesized several strands of Catholic apologetics, including the via notarum, the utilitarianism that came to dominate French Catholic apologetics in the eighteenth century, the emphasis upon beauty and emotion that characterized Chateaubriand's Genuius of Christianity, and the earlier work of Bishop Bossuet critical of the doctrinal instability of protestantism. Aimed at a popular audience, DuBourg's apologetics created an identity for the American Catholic Church that emphasized its place within the largest part of worldwide Christianity, its role as educator of the best minds of Western civilization, and the beauty of its worship.
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Robinson, Michael. "The contours and issues of contemporary apologetics." Review & Expositor 111, no. 3 (August 2014): 227–37. http://dx.doi.org/10.1177/0034637314535967.

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In this article, I examine five important components of the apologetic enterprise. Specifically, based on two biblical examples, I note that apologetics occurs within particular and broad cultural contexts, addresses perennial religious and philosophical concerns, involves defending diverse Christian traditions, and sometimes necessitates clarification or even development of theological insights. I also discuss several key issues facing contemporary apologists, issues arising from our own modern and now postmodern historical context. Among those issues are concerns over how religious knowledge may be accrued, how faith and reason relate, whether God’s existence or nature can be established by reason, whether it is reasonable to believe miracles have happened or are even possible, whether the Bible is trustworthy, how science and Christianity relate, whether core doctrines of Christianity—like the Incarnation or the Trinity—are coherent, why God allows evil, and how Christianity and other religions interrelate. By describing these various features of apologetics, I hope to aid the reader in seeing the complex and intricate nature of the contemporary Christian apologetic task.
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17

Noy, David. "APOLOGETICS." Classical Review 52, no. 1 (March 2002): 138–40. http://dx.doi.org/10.1093/cr/52.1.138.

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18

Roach, William C. "Historical or Presuppositional Apologetics: A Henrecian Response to Michael Licona’s New Historiographical Approach." Perichoresis 17, no. 3 (July 1, 2019): 43–61. http://dx.doi.org/10.2478/perc-2019-0021.

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Abstract Two cross-currents from the twentieth century have affected evangelical apologetics: apologetic methodology and Carl F. H. Henry. Henry was considered the dean of American evangelicalism, who shaped the movement by providing a rational and propositional apologetic. Henry also engaged the issues in the midst of a larger question of apologetic methodology, primarily, between presuppositionalists and evidentialists. This article continues to address the two cross-currents by offering a Henrecian evaluation of Michael Licona’s new historiographical approach to defending the resurrection. In particular, the article attempts to evaluate Licona’s evidentialist approach through the lens of Henry’s presuppositional approach.
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Griffiths, Paul J. "Introducing Apologetics." Faith and Philosophy 28, no. 3 (2011): 359–65. http://dx.doi.org/10.5840/faithphil201128336.

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McGowan, John. "Liberal Apologetics." Novel 51, no. 1 (May 1, 2018): 117–20. http://dx.doi.org/10.1215/00295132-4357572.

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Atkinson, David. "Humble Apologetics." Theology 107, no. 836 (March 2004): 135–36. http://dx.doi.org/10.1177/0040571x0410700214.

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Durston, Kirk. "Humble Apologetics." Philosophia Christi 5, no. 2 (2003): 662–67. http://dx.doi.org/10.5840/pc20035276.

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오승성. "Toward Postfoundational Apologetics: Beyond Cornelius Van Til’s Presuppositional Apologetics." Korean Jounal of Systematic Theology ll, no. 37 (December 2013): 283–317. http://dx.doi.org/10.21650/ksst..37.201312.283.

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24

Bultmann, Christoph. "Grotius’s De Veritate Religionis Christianae in the Context of Eighteenth-Century Debates about Christian Apologetics and Religious Pluralism." Grotiana 35, no. 1 (December 6, 2014): 168–90. http://dx.doi.org/10.1163/18760759-03501009.

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While there is ample evidence for the popularity and influence up to the mid-eighteenth century of Grotius’s demonstration of the exclusive truth of the Christian religion, a fresh look at the reasons for the discontinuation of this line of apologetics can be attempted. In Germany in the late 1770s, G. E. Lessing claimed that all available arguments of Christian apologetics would ‘evaporate’ when analysed from a critical philosophical perspective. This did not simply refer to the issue of the historicity of biblical narratives. Since rabbinic Judaism as well as Islam belonged to the targets of the apologetic tradition, it turns out that the concept of the plurality of religions which had found its expression in Boccaccio’s work in the ‘parable of the three rings’ only to be rejected, e.g., by Campanella, acquired a new significance in debates about the truth of natural and revealed religion.
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Pattison, George. "Art and Apologetics." Modern Churchman 32, no. 5 (January 1991): 24–30. http://dx.doi.org/10.3828/mc.32.5.24.

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van der Krogt, Christopher J. "Jihād without apologetics." Islam and Christian–Muslim Relations 21, no. 2 (March 25, 2010): 127–42. http://dx.doi.org/10.1080/09596411003619764.

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Sullivan, John. "Blondel and Apologetics." Downside Review 105, no. 358 (January 1987): 1–11. http://dx.doi.org/10.1177/001258068710535801.

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Werpehowski, William. "Ad Hoc Apologetics." Journal of Religion 66, no. 3 (July 1986): 282–301. http://dx.doi.org/10.1086/487398.

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Coleman, S. "An Anthropological Apologetics." South Atlantic Quarterly 109, no. 4 (September 27, 2010): 791–810. http://dx.doi.org/10.1215/00382876-2010-017.

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STOKER, G. JONKER VENTER AND H. G. (HENK). "Young Age Faith in Light of Developmental Psychology." Unio Cum Christo 6, no. 1 (April 1, 2020): 185. http://dx.doi.org/10.35285/ucc6.1.2020.art11.

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This Article Focusses On The Faith Formation And Ability Of Preschool Children To Defend Their Faith From As Early As The Early Childhood Phase (two To Six Years). The Research Investigates Prominent Psychological Theories That Cover Preschool Children’s Cognitive Development To Determine If Children Within This Age Group Can Constructively Partake In Faith Formation, As Well As The Role That Parents Have In Encouraging And Shaping This Faith Formation And Apologetic Ability. The Article Provides Apologetic Guidelines From The Reformed Tradition To Parents To Assist Them In This Task. KEYWORDS: Christian Education, Faith Formation, Apologetics In Preschool Children, Spirituality, Developmental Psychology, Early Childhood, Jean Piaget, James Fowler, Lev Vygotsky, Erik Erikson
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31

Griffiths, Paul J. "An Apology for Apologetics." Faith and Philosophy 5, no. 4 (1988): 399–420. http://dx.doi.org/10.5840/faithphil19885445.

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32

Wetzel, James. "An Apology for Apologetics." Faith and Philosophy 11, no. 1 (1994): 152–56. http://dx.doi.org/10.5840/faithphil199411130.

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33

Kwong, Lucas. "DRACULA’S APOLOGETICS OF PROGRESS." Victorian Literature and Culture 44, no. 1 (January 28, 2016): 111–29. http://dx.doi.org/10.1017/s1060150315000455.

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Religion in Dracula studies has often looked a little like the Un-Dead Lucy, a ghastly simulacrum of living faith. Indeed, readings of the novel frequently depend on a suspicious approach to the novel's professions of piety, one that regards them as a mask for more fundamental concerns: the heroes profess religious concern, but what they really want is to neutralize the New Woman, or racial degeneration, or sexual perversion. Under these conditions, Christianity provides, at best, a potent discourse through which the characters can manage these coded crises. When religion does enter the conversation, critics tend to read the text for clues to Stoker's personal position on the theological controversies of his day: the Catholic-Protestant divide in Ireland, the place of High Church ritualism in Anglican worship, the merit of the doctrine of transubstantiation. As a result, we are left with a Dracula that functions as an elaborate code book, encrypting what Stoker secretly (or not-so-secretly) believed.
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34

Atkinson, David. "Book Review: Humble Apologetics." Theology 106, no. 833 (September 2003): 363–64. http://dx.doi.org/10.1177/0040571x0310600514.

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35

Parrish, Stephen E. "Five Views on Apologetics." Philosophia Christi 2, no. 1 (2000): 131–33. http://dx.doi.org/10.5840/pc20002118.

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Samples, Kenneth Richard. "A History of Apologetics." Philosophia Christi 5, no. 1 (2003): 337–40. http://dx.doi.org/10.5840/pc20035137.

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37

Barnett, Larry. "The Need for Apologetics." Philosophia Christi 17, no. 2 (2015): 473–87. http://dx.doi.org/10.5840/pc201517238.

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38

Camroux, Martin. "Book Reviews : Christian Apologetics." Expository Times 114, no. 7 (April 2003): 248–49. http://dx.doi.org/10.1177/001452460311400717.

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Tremaine, Alice. "Hospice ministry as apologetics." Review & Expositor 111, no. 3 (August 2014): 287–91. http://dx.doi.org/10.1177/0034637314533282.

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The objective of this article is to present the act of compassion—particularly compassion at the end of life through hospice care—as an appropriate response to the problem of evil. A thesis of the article is that the end of life presents opportunities for engaging in practical Christian apologetics, such as emulating God’s compassion for those who suffer and acknowledging God’s presence in the midst of suffering and evil. The article begins by discussing the history of hospice care, from its medieval beginnings to its modern context, as well as the potential spiritual crisis that is brought on by terminal illness. I contend that practical gestures of compassion are appropriate responses to evil and suffering, and ways of proclaiming God’s existence and message. In order to support this thesis, I draw from commentary from John Swinton and Marcus Borg, as well as Jesus’ parables and contemporary stories. I conclude the article by asserting that God is revealed in the act of compassion and also seen in those who are suffering. The article calls for a response based on Jesus’ commandment in the “Good Samaritan parable” to “go and do likewise.”
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Boyce, William P. "Queer Theology: Beyond Apologetics." Theology & Sexuality 26, no. 2-3 (July 28, 2020): 158–59. http://dx.doi.org/10.1080/13558358.2020.1794492.

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41

Slater, Graham. "Book Reviews : Pastoral Apologetics." Expository Times 100, no. 5 (February 1989): 196. http://dx.doi.org/10.1177/001452468910000529.

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42

Sell, Alan. "Confessing the Faith in the Intellectual Context." Journal of Reformed Theology 1, no. 2 (2007): 132–52. http://dx.doi.org/10.1163/156973107x197329.

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AbstractIn this paper an account is offered of a project concerning the prolegomena to Christian apologetics. Two historical soundings are discussed that, between them, raise the questions of the starting-point and content of Christian apologetics. The primary Christian confession and the identity of the confessors are considered, and the challenges to apologetics from within and without the church are noted. The presuppositions concerning transcendence, immanence, and history are discussed, as are the traditional starting-points of reason, faith, and experience. The conclusion is that Christian apologetics will take the form of a reasoned eclecticism that sets out from, and is compatible with, God's saving act in Christ.
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Heering, Jan Paul. "The Sources of Grotius’s De Veritate Religionis Christianae." Grotiana 35, no. 1 (December 6, 2014): 53–65. http://dx.doi.org/10.1163/18760759-03501005.

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Grotius’ apologetic work De veritate must be described as traditional, because the author took all his arguments from existing apologetic literature. He allowed himself some freedom to choose from the apologetic works of such disparate authors as the Protestant Philippe Duplessis-Mornay, the Roman catholic Juan Luis Vives, and the anti-trinitarian Faustus Socinus. What was remarkable in this work was the new combination of arguments. He defended a natural theology like in his early, unpublished work Meletius. This work can be viewed as a predecessor of De veritate. Grotius combined his natural theology with a factual proof of Christian religion, the model for which he found in Socinus’ work De auctoritate Sacrae Scripturae. But his really innovative contribution to apologetic literature was his reduction of the material: he refrained from discussing Christian doctrines and thereby detached apologetics from dogmatics. Thus he wished to offer a remedy for the sickness of Christianity of his days, which in his opinion was plagued by dogmatic disputes that had driven out the truth.
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Barnard, Justin D. "Petrine apologetics: Hope, imagination, and forms of life." Review & Expositor 111, no. 3 (August 2014): 274–80. http://dx.doi.org/10.1177/0034637314533292.

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In practice, apologetics is all about arguments. The danger in this lies in the fact that hope, a key feature of the classic apologetics proof-text (1 Pet 3:15), gets overlooked. This article suggests that the task of apologetics must be grounded in an eschatological hope—one that manifests itself in the embodied forms of life that believers inhabit. Moreover, since imagination is the faculty that gives concrete form to hope, the most urgent task of apologetics in the twenty-first century is not the perpetuation of ratiocination, but the recovery of lively imaginations. Specifically, we are to imagine and lead lives of quiet moral confidence in cultures whose flirtation with despair leaves them bereft of meaning.
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Matalu, Muriwali Yanto. "THE SIGNIFICANCE OF THE VAN TILLIAN METHOD IN APOLOGETICS WITH AN EXAMPLE OF ARGUMENT TO MUSLIMS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 3, no. 2 (September 7, 2017): 284–304. http://dx.doi.org/10.51688/vc3.2.2016.art5.

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Presuppositional apologetics has become a main alternative (or competitor?) for the classical apologetics which maintains evidences. Although its emergence occurred within the Reformed tradition, particularly through the effort of Cornelius Van Til and Gordon Clark, its significance goes beyond the Reformed tradition. Even the contemporary evangelical apologist, Ravi Zacharias, also utilizes presuppositional apologetics which he combines with evidentialistic method. This fact is hardly denied when we read his book "Jesus among Other Gods." Thus, the main concern of this article is regarding the significance of the presuppositional apologetics particularly in its Van Tillian form. After presenting an exposition on this method, we will see its application toward Muslims' concept of God and the idea of uniformity.
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Kanary, Jonathan. "Helena’s Witness." Christianity & Literature 66, no. 2 (March 2017): 263–73. http://dx.doi.org/10.1177/0148333117692811.

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Scholars have criticized Evelyn Waugh’s novel Helena as flawed and uneven—an unfortunate subjection of his artistic gifts to the perceived demands of his faith. It is often read as a fictional work of apologetics, straightforwardly defending the empirical truth of Christianity. In fact, however, Waugh deliberately allows questions to arise regarding his key claims, and especially his heroine’s “invention” of the True Cross. Though the novel does contain apologetic elements, it is really a story about faith, about bearing witness: a saint’s story. And the faith it depicts not only allows for but actively embraces both skepticism and doubt.
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Balandina, R. R., and E. V. Kuzmina. "Axiological Attitudes in the Interpretation of the Rational and Irrational in the Works of Latin Apologetics Scholars." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 37 (2021): 128–37. http://dx.doi.org/10.26516/2073-3380.2021.37.128.

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The article aims at demonstrating significant differences in the perception of rationality and irrationality in the works of ancient Greek philosophers and philosophers of the period of Latin apologetics. The authors conducted a comparative analysis of the works of ancient and Latin philosophers. The analysis revealed that the Greeks solved the problem of the ratio of the rational and the irrational in an ontological way, while the Latins shifted the focus on the problem to the axiological dimension. The article presents the correlation of three examples of ontological orientation of pagan philosophy with three examples of axiological orientation of Latin theology of the apologetic period. The research methodology is based on the combination of historical-functional and comparative analyses. The works of N. S. Mudragey, where the validity of the use of the concepts "rational" and "irrational" in relation to ancient philosophy was proved, provided the methodological basis of the study, as well as the works of G. G. Mayorov, who actually was the first to consider Latin apologetics as a system with a clear tendency from hellenophilia to hellenophobia. The works of ancient Greek philosophers provided the theoretical basis of the study, as well as the works of Lactantius, Arnobius, Tertullian, and Minucius.
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Edgar, William. "PAUL AT ATHENS: FRESH INSIGHTS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 7, no. 1 (April 20, 2020): 9–23. http://dx.doi.org/10.51688/vc7.1.2020.art1.

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This paper discusses the challenges of Christian principles to adapt biblical message to today. It start with the growing trend toward individualism, and privatization of religion, violence and finally persecution. I will analyze the apologetics method in the famous speech given by the apostle Paul on Mars Hill, recorded in Acts 17:16-34. Then, finally making proposals on how Paul's approach to be used in the practice of today's Christian apologetics based on the challenges given above. KEYWORDS: Paul, privatization, faith, religion, apologetics, individualism.
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Huff, Peter A. "New Apologists in America's Conservative Catholic Subculture." Horizons 23, no. 2 (1996): 242–60. http://dx.doi.org/10.1017/s0360966900030292.

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AbstractTraditional Catholic apologetics is currently experiencing a revival in U.S. Catholic thought. Modeled in part on the apologetics of the preconciliar Catholic Literary Revival, the new Catholic apologetics draws strategically from the intellectual world of the pre-Vatican II church. Responsive to the conditions of postconciliar Catholicism and later-twentieth-century U.S. culture, the new apologists also exploit the resources of contemporary popular culture to advance a critique of secular society and the status quo in American Catholic life. While defending traditional Catholic doctrine, the new generation of apologists has contributed to the creation of a novel form of American Catholicism—technologically sophisticated, uniquely ecumenical, and aggressively separatist. Utilizing the lecture circuit, the print media, audio and video recordings, cable television, and the internet, the new apologists have made apologetics a vibrant industry of the conservative Catholic subculture in America.
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Nørager, Troels. "Præsten og Loke. Grundtvigs apologetiske dialog i “Om Christendommens Sandhed”." Grundtvig-Studier 63, no. 1 (January 1, 2012): 33–63. http://dx.doi.org/10.7146/grs.v63i1.16590.

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Præsten og Loke: Grundtvigs apologetiske dialog i “Om Christendommens Sandhed”[The Pastor vs. Loke: Grundtvig ’s apologetic dialogue in his “On the truth of Christianity ”]By Troels NøragerDue to the fact that Grundtvig propagated a basically pre-modern conception of Christianity, apologetics constitute an integral part of his theological writings. So far, however, Grundtvig’s apologetic discourse (and its strategies) has not received the scholarly attention that it deserves. This article takes as its test case a rather lengthy (ca. 40 pages) dialogue, which Grundtvig inserted into his major apologetic work, “On the truth of Christianity”. The dialogue features a true Christian minister (Grundtvig himself) and his adversary, “Loke”, a representative of contemporary rationalist-deist Christianity. It is demonstrated how the themes of the dialogue cluster around the Apostolic Creed, thus reflecting Grundtvig’s theological turn dating from 1825. In particular, the focus is on Grundtvig’s pervasive (but, alas, less than persuasive) use of principium contradictionis as his major apologetic tool. It is demonstrated that there remains in Grundtvig an unresolved tension between the inherent epistemological nature of this principle and Grundtvig’s desire to employ it to bolster his own exclusively theological (and ontological) concept of truth.
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