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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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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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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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Kawangmani, Soleman. "APOLOGETIKA DIALOGIS." VISIO DEI: JURNAL TEOLOGI KRISTEN 2, no. 2 (December 14, 2020): 284–306. http://dx.doi.org/10.35909/visiodei.v2i2.159.
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Aliran Kebatinan Paguyuban Ngesti Tunggal (PANGESTU) sedang berkembang pesat. PANGESTU mengklaim bahwa semua agama sama saja dan sebagai intisari ajaran semua agama formal. Konteks postmodern yang menjunjung tinggi pluralisme dan relativisme kebenaran merupakan tantangan dalam pemberitaan Kabar Baik khususnya kepada pengikut PANGESTU sehingga diperlukan cara baru dengan menerapkan apologetika untuk menjangkau kaum postmodern. Tujuan penelitian ini adalah untuk menemukan penerapan apologetika sebagai model percakapan Kabar Baik dalam konteks kebatinan PANGESTU. Penelitian ini menggunakan pendekatan kualitatif. Metode yang digunakan yaitu hermeneutika alkitabiah dan studi literatur. Peneliti menemukan “Apologetika Dialogis Olah Rasa” sebagai model percakapan Kabar Baik dalam konteks kebatinan PANGESTU, yang terdiri dari 4 tahap percakapan yaitu: Tahap I, Membangun relasi dialogis dengan pengikut PANGESTU; Tahap II, Apologetika dialogis olah rasa sebagai pra pemberitaan Kabar Baik; Tahap III, Proklamasi Kabar Baik; Tahap IV, Apologetika dialogis olah rasa sebagai pemuridan.
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Juwono, Kevin. "META-METODE APOLOGETIKA ATAU, APOLOGETIKA (SEBAGAI) META-METODE." Pengarah: Jurnal Teologi Kristen 1, no. 1 (January 7, 2019): 9–22. http://dx.doi.org/10.36270/pengarah.v1i1.1.
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Apologetika kerap diidentikkan dengan pendapat umum sebagai semata-mata soal metode, kepraktisan dan sistem rasional tertentu untuk menjawab pertanyaan tentang iman. Meta-metode Apologetika hendak menggeser pendapat itu dengan menimbang hakikat Apologetika sebagai “ruang” bagi pneuma, yang bergulir melalui dunamis dan imaginarium. Dengan demikian, Apologetika ditimbang kembali sebagai disiplin ilmu, yang terbuka pada dinamika pneumatikos, tidak terkooptasi pada satu rasionalitas monokultural dan instrumental, serta bergerak luwes di hadapan realitas multikontekstual.
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Djadi, Jermia. "Apologetika tentang Kristologi." Jurnal Jaffray 1, no. 1 (May 29, 2003): 42–55. http://dx.doi.org/10.25278/jj.v1i1.167.42-55.
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Djadi, Jermia. "Apologetika tentang Kristologi." Jurnal Jaffray 1, no. 1 (January 3, 2005): 42. http://dx.doi.org/10.25278/jj71.v1i1.167.
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Sitepu, Nathanail. "RELASI INTELEKTUALITAS DAN SPIRITUALITAS DALAM BERAPOLOGETIKA: SUATU TINJAUAN INJILI." VOX DEI: Jurnal Teologi dan Pastoral 1, no. 2 (December 27, 2020): 118–30. http://dx.doi.org/10.46408/vxd.v1i2.36.
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Artikel ini menyoroti pendapat yang menyatakan bahwa kegiatan berapologetika adalah kegiatan yang hanya mengasah intelektual tetapi tidak berdampak terhadap spiritualitas atau kerohanian seseorang. Akibatnya argumentasi yang disampaikan bahwa kegiatan apologetika yang saat ini marak di media sosial hanya berujung pada debat kusir atau saling serang dan saling merendahkan satu sama lain. Seringkali yang menonjol adalah egoisme sektarian bukan kasih untuk memenangkan jiwa kepada Kristus. Metode yang digunakan adalah pendekatan literature research, kemudian menganalisis dengan pendekatan analitis komparatif dalam mengkaji kegiatan berapologetika yang berkaitan dengan intelektualitas dan spiritualitas. Kajian artikel ini mengungkapkan bahwa Apologetika memiliki kaitannya yang erat dengan pengembangan intelektualitas dan spiritualitas seseorang. Adanya kegagalan oleh sebagian apologet untuk menunjukkan kedewasaan spiritualitasnya dalam perdebatan, tidak lantas menjadi ukuran final bahwa apologetika tidak membawa orang semakin dekat dengan Tuhan. Kesimpulan yang ditemukan adalah adanya korelasi yang kuat bagi perkembangan intelektualitas dan spiritualitas ketika seseorang berapologetika. Hal ini disebabkan karena apologetika mendorong seseorang mendalami Kitab Suci dan belajar untuk memahami, membahasakan, dan melakukannya.
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Tanudjaja, Rahmiati. "Apologetika Kristen : Tanggung Jawab Semua Anak Tuhan." Veritas : Jurnal Teologi dan Pelayanan 6, no. 2 (October 1, 2005): 229–38. http://dx.doi.org/10.36421/veritas.v6i2.149.
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Apologetika berasal dari kata Yunani apologia yang berarti berbicara untuk mempertahankan atau memberikan jawaban. Di dalam kitab suci kata ini dipakai dalam konteks 1 Petrus 3:15-16: "Tetapi kuduskanlah Kristus di dalam hatimu sebagai Tuhan! Dan siap sedialah pada segala waktu untuk memberi pertanggungan jawab (apologia) kepada tiap-tiap orang yang meminta pertanggungan jawab dari kamu tentang pengharapan yang ada padamu, tetapi haruslah dengan lemah lembut dan hormat, dan dengan hati nurani yang murni, supaya mereka, yang memfitnah kamu karena hidupmu yang saleh dalam Kristus, menjadi malu karena fitnahan mereka itu." Jadi, apologetika artinya adalah sebuah studi untuk mempelajari bagaimana melaksanakan pertanggungan jawab, mempertahankan atau memberikan jawaban dari apa yang ia yakini dengan efektif. Lalu apa artinya apabila kata apologetika dikaitkan dengan kata Kristen?
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Simanungkalit, Robinson. "Pendampingan Pastoral Dengan Paradigma Spiritual Care Pada Pernikahan Beda Agama." Jurnal Teologi Cultivation 4, no. 2 (January 22, 2021): 17–35. http://dx.doi.org/10.46965/jtc.v4i2.318.
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AbstrakPernikahan beda agama adalah sebuah fenomena dan realita yang tidak bisa dihindari. Fenomena ini telah menimbulkan berbagai reaksi bahkan kontroversi dari berbagai kalangan. Apologetika Teologipun berkembang untuk merespons fenomena ini. Terlepas dari kontroversi dan apologetika yang berkembang, isu ini telah menjadi sebuah konteks berteologi khususnya dalam perspektif Teologi pastoral yang kontekstual dan kontemporer. Metode penelitian yang dipakai dalam penelitian ini adalah metode penelitian kualitatif deskriptif melalui studi literatur. Tujuan penulisan artikel ini adalah untuk melihat bagaimana pendampingan pastoral dengan paradigma spiritual care yang menekankan prinsip person centered dihubungkan dengan fungsi-fungsi pendampingan pastoral.AbstractDifferent religion marriage is quite a phenomenon and an unavoidable a reality. This phenomenon has provoked various reactions and even controversies from various circles. Theological apology has also evolved to respond to this phenomenon. Despite the growing controversy and apologetics, this issue has become a theological context especially in the contextual and contemporary perspective of pastoral theology. The research method used in this study is a descriptive qualitative research method through literature studies. The purpose of writing this article is to see how pastoral ministry with a spiritual care paradigm that emphasizes the principle of person centered is associated with pastoral care functions.Kata kunci: Pendampingan pastoral, paradigma spiritual care, pernikahan beda agama
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Kaseke, Fanny Yapi Markus. "SUBORDINASIONISME ALLAH TRITUNGGAL DALAM PENGAJARAN PLURALISME." Missio Ecclesiae 10, no. 1 (April 29, 2021): 68–82. http://dx.doi.org/10.52157/me.v10i1.133.
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Subordinasionisme Allah Tritunggal Dalam Pengajaran Pluralisme. Artikel ini mengulas tentang salah satu ajaran dari sekian ajaran yang beragam tentang Allah Tritunggal, yakni subordinasionisme. Kemudian hari, ajaran subordinasionisme digunakan kalangan pluralis untuk menyokong pendapat mereka. Tujuan artikel ini adalah menganalisa ajaran tersebut. Metode yang digunakan dalam penelitian ini adalah metode penelitian theologia filosofika dengan pendekatan apologetika. Pendekatan apologetika yang digunakan adalah dengan apologetika presuposisional. Subordinasionisme dalam Allah Tritunggal sebenarnya tidak ada. Perbedaan yang terlihat dalam Allah Tritunggal sebenarnya hanya menyangkut fungsi tiga pribadi Allah yang berbeda-beda dalam hubungan dengan ciptaan (opera ad extra). Konsep subordinasi yang dikemukakan kaum pluralis sebenarnya hanyalah upaya untuk “menganulir” ajaran Kristen bahwa Allah Tritunggal yang esa itu terdiri dari tiga pribadi (hypostasis), yakni Allah Bapa, Allah Anak (yaitu Yesus Kristus), dan Allah Roh Kudus. Karena apabila Yesus Kristus dapat dibuktikan bukan Allah, maka itu berarti ajaran pluralisme mengenai adanya kebenaran dalam semua agama adalah benar, dan sebaliknya ajaran Kristen (ortodoksi) keliru. Pluralisme bukan sekedar konsep sosiologis, melainkan lebih merupakan “doktrin” theologis yang didasarkan pada relativisme yang bersumber pada pandangan dunia atomis, maupun pandangan oseanis, sedangkan keunikan dan finalitas Kristus dianggap sebagai sebuah mitos yang perlu ditinggalkan.
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Altonaga, Kepa. "Jose Migel Barandiaran antieboluzionista maitagaitza eta B. L.-ren “Apologetika apurrak” (1934)." EKAIA Euskal Herriko Unibertsitateko Zientzi eta Teknologi Aldizkaria, no. 29 (March 18, 2016): 179–94. http://dx.doi.org/10.1387/ekaia.14804.
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Idazlan honetan berrargitaratu egin da “Apologetika apurrak” deritzon artikulua (1934), Idearium aldizkariak plazaratu zuena “B. L.” sinadurapean. Halaber, eztabaidatu egin da Jose Migel Barandiaranen eboluzionismoaren aurreko jokabide bikoitza (publiko/pribatu), eta nabarmendu ere haren bizitza publikoaren antieboluzionismoa.
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Hannas, Hannas, and Rinawaty Rinawaty. "Apologetika Alkitabiah tentang Penciptaan Alam Semesta dan Manusia terhadap Kosmologi Fengshui sebagai Pendekatan dalam Pekabaran Injil." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 1 (October 25, 2019): 55–74. http://dx.doi.org/10.30648/dun.v4i1.206.
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Abstract. Fenghui's cosmology has penetrated people's understanding and this must be confronted with apologetics originated from the Bible. This study found three main things. First, the universe was created by God and God is personal. Second, humans are created by God but humans are not God. Third, the universe is not eternal, therefore anything that is sought to obtain a longer life as taught through Fengshui's cosmology is futile. Humans seek eternal life, this is only possible through receiving the forgiveness of Jesus Christ. The method used in this study is presuppositions based on the Bible to present objective truths. Presuppositions are supported by various related literature that addresses this theme is certainly placed under the authority of the Bible.Abstrak. Kosmologi Fenghsui telah merambah dalam pemahaman masyarakat, hal ini harus dihadapi dengan apologetika yang bersumber dari Alkitab. Penelitian ini menemukan tiga hal utama. Pertama, alam semesta diciptakan oleh Allah dan Allah itu berpribadi. Kedua, manusia diciptakan oleh Allah tetapi manusia bukanlah Allah. Ketiga, alam semesta tidak bersifat kekal, sehingga apa pun yang diupayakan untuk memperoleh hidup yang lebih lama (long life) seperti yang diajarkan melalui kosmologi Fengshui adalah kesia-siaan. Manusia mencari hidup yang kekal, hal ini hanya dimungkinan melalui menerima pengampunan Yesus Kristus. Metode yang digunakan dalam penelitian ini adalah presuposisi yang didasarkan pada Alkitab guna menyuguhkan kebenaran yang obyektif. Presuposisi didukung oleh berbagai literatur terkait yang membahas tema ini, tentu ditempatkan di bawah otoritas Alkitab.
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Sulistio, Thio Christian. "Epistemologi Reformed : Sebuah Upaya Filsuf-Filsuf Kristen Membela Status Epistemologi Kepercayaan Kristen." Veritas : Jurnal Teologi dan Pelayanan 13, no. 2 (October 1, 2012): 217–29. http://dx.doi.org/10.36421/veritas.v13i2.263.
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Sejak pertengahan tahun 1980-an berkembang suatu gerakan di dalam filsafat analitik yang disebut epistemologi Reformed. Para filsuf yang tergabung dalam gerakan ini berupaya untuk menunjukkan bahwa kepercayaan kepada Allah (belief in God) dan khususnya kepercayaankepercayaan Kristen adalah rasional, terjustifikasi (justified) dan terjamin (warranted). Singkatnya, mereka berupaya untuk memperlihatkan bahwa secara epistemologis kepercayaan religius (religious belief), khususnya kepercayaan Kristen, memiliki status epistemik yang positif. Tokoh-tokoh yang menjadi arsitek dan pendiri gerakan ini adalah William P. Alston (1921– 2009), Nicholas Wolterstorff (1932– ), dan Alvin Plantinga (1932– ). Plantinga menyebut gerakan ini sebagai epistemologi Reformed karena para pendirinya, seperti Plantinga sendiri dan Wolterstorff, mengajar di Calvin College, Amerika Serikat, dan mereka banyak mendapatkan inspirasi dari John Calvin serta para teolog lain di dalam tradisi teologi Reformed. Sebagai sebuah gerakan yang ingin menunjukkan bahwa kepercayaan religius memiliki status epistemik yang positif, epistemologi Reformed menolak pandangan fondasionalisme klasik dan evidensialisme bahwa kepercayaan religius tidak rasional dan tidak terjustifikasi. Mereka juga mengklaim bahwa kepercayaan religius memiliki status epistemik yang positif di dalam konteks epistemologi yang lebih memadai. Artikel ini ingin memperkenalkan epistemologi Reformed dengan cara mempelajari kedua proyek epistemologi di atas dan melihat implikasinya bagi apologetika. Sebab itu, penulis pertama-tama akan membahas dua proyek epistemologi tersebut, dilanjutkan dengan membahas implikasinya bagi apologetika Kristen.
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Subeno, Sutjipto. "SIGNIFIKANSI APOLOGETIKA TRINITARIAN CORNELIUS VAN TIL DALAM MENGHADAPI GERAKAN ZAMAN BARU." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 1 (September 6, 2017): 126–40. http://dx.doi.org/10.51688/vc1.1.2014.art7.
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The Challenge of the New Age Movement toward Christian Faith is becoming more difficult in early XXI Century, especially in Indonesia which based on Eastern Culture. Eastern culture, with its mystical nuance, is a very fertile field for New Age Movement. With the rapid growth of Charismatic movement, the challenge toward true Gospel is getting worse. On the other hand, Cornelius Van Til built his apologetics for defending Christian Faith from its dilutions. Apologetics is not a tool or an armor to kill others, nor to humiliate other religions or philosophies, but it is meant to bring people to know the True God and be saved. This paper tries to show the significance of Van Til?s approach on apologetics which is Trinitarian in essence toward the influence of New Age Movement in Christian society. The purpose is to let people, especially Christians, know the True Trinitarian God, instead of Eastern mystical or Pantheistic God of the New Age.?
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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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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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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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Jatmiko, Bakhoh. "Inkarnasi Sebagai Penyataan Allah (Eksegesa 1 Yohanes 1: 1-4)." SANCTUM DOMINE: JURNAL TEOLOGI 1, no. 2 (May 13, 2020): 108–20. http://dx.doi.org/10.46495/sdjt.v1i2.60.
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Konsep inkarnasi adalah ajaran sentral di dalam doktrin Kristologi. Topik ini juga menjadi konsep yang kompleks untuk di jelaskan. Selama berbabad-abad topik ini telah diperdebatkan oleh para sarjana di dalam sejarah Kekristenan. Apologetika inkarnasi Kristus menjadi topik yang penting bagi gereja di sepanjang masa. Tulisan ini membahas tentang konsep logos (Firman) yang hadir sebagai manusia atau dikenal dengan inkarnasi. Metodologi yang digunakan adalah kajian literatur mengenai topik terkait, maupun juga pendekatan eksegesa serta prinsip-prinsip penafsiran hermeneutika. Dari kajian yang dilakukan, inkarnasi adalah “jalan” yang dipilih Allah untuk mewujudkan karya keselamatan bagi manusia. Inkarnasi adalah penyataan diri Allah yang transenden menjadi imanen. Karya Allah ini dilakukan untuk menghadirkan persekutuan dan pendamaian bagi umat.
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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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Maver, Aleš. "Pot in in stranpota evhemerizma v latinski krščanski apologetiki." Keria: Studia Latina et Graeca 9, no. 2 (December 26, 2007): 25. http://dx.doi.org/10.4312/keria.9.2.25-44.
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Članek obravnava vlogo, ki jo je v krščanski apologetiki igrala evhemeristična kritika mitov. Če je v grški apologetiki skoraj ne najdemo, je bila v latinski precej razširjena in so po njej posegali vsi pomembni apologeti od Tertulijana do Avguština. Prispevek se osredotoča na rabo evhemerističnih prijemov pri Tertulijanu in Arnobiju, medtem ko so ostali avtorji obdelani le na kratko. Latinski apologeti so evhemeristična načela uporabljali predvsem zato, da bi izpričali človeškost poganskih bogov in njihovo moralno izprijenost. Le Arnobij je evhemerizem rabil tudi za opravičevanje Kristusovega božanstva. Pri tem pa ni imel veliko uspeha in ni našel posnemovalcev.
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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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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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Matos, Bruno, and Dalibor Renić. "Postsekularizam." Nova prisutnost XIV, no. 2 (July 11, 2016): 203–17. http://dx.doi.org/10.31192/np.14.2.7.
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Pojam postsekularizam odnosi se na teorijsku konstrukciju nastalu na temelju kritičke analize suvremene religioznosti i njezinog političko-društvenog i kulturnog položaja. Ovaj rad, prvo, uvodi u problematiku općenite relevantnosti pojma postsekularizam za refleksiju o društvu i stvarnosti. Drugo, predstavlja i problematizira modele interakcije religioznog i sekularnog poimanja racionalnosti koje predlažu filozofi Jürgen Habermas, John Milibank i Nicholas Wolterstorff. Postsekularistički mislioci opisuju odnos religije i suvremenosti, ali pristupaju i normativno, dajući smjernice za postizanje cilja mirotvornog i pravednog društva. Habermas drži da je sljedeći korak do tog cilja kritičko, ali dijaloško prihvaćanje religije kao sudionika u komunikacijskoj interakciji, u perspektivi nastavka sekularizacijskog procesa. Milbankova radikalna ortodoksija i Wolterstorffova reformirana epistemologija iz kršćanske vjerničke perspektive otvaraju prostor za takav razvoj jer njihova apologetika ne potiče izolaciju, nego omogućuje onaj pozitivan kritički i samo-kritički doprinos religije koje Habermasova sekularna vizija očekuje.
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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.
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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab
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Jakielaszek, Jarosław. "Strategie tekstowe apologetyki chrześcijańskiej (Tertulian, "Apologetyk" 16)." Vox Patrum 50 (June 15, 2007): 307–12. http://dx.doi.org/10.31743/vp.6662.
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The paper examines a group of subjunctive clauses attested in Tertullian’s works, which seem to deviate from the rules of consecutio temporum. Earlier researchers assumed that the unusual pattern follows from brachylogy, otherwise frequent in Tertullian’s writings. It is argued that in fact such clauses obey the rules of the Classical period and there is no need to explain their behavior as resulting from a brachylogical expression.
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Butarbutar, Marlon. "Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 116–28. http://dx.doi.org/10.47154/scripta.v6i2.49.
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Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.
Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.
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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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Panuntun, Daniel Fajar, Jimmi Pindan Pute, and Lisdayanti Anita Mangalik. "MODEL DIALOG IMAJINER ENTAS-ENTAS UNTUK MENGKOMUNIKASIKAN KRISTUS KEPADA MASYARAKAT TENGGER." VISIO DEI: JURNAL TEOLOGI KRISTEN 2, no. 1 (June 12, 2020): 84–104. http://dx.doi.org/10.35909/visiodei.v2i1.62.
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Indonesia memiliki keragaman budaya dan setiap budaya memiliki ciri khas masing-masing dan budaya-budaya tersebut tidak bisa di hilangkan. Suku Tenggeradalah salah satu daerah yang memiliki keistimewaan dengan budayanya yang disebut entas-entas, Budaya ini merupakan ritual yang diadakan untuk memperingati kematian dan untuk memohon kepada Sang Maha Agung agar arwah yang telah meninggal mendapat tempat yang baik. Agama Kristen perlu memiliki misi untuk mengkomunikasikan Kristus kepada Suku Tengger. Misi tersebut dapat dilakukan dengan menggunakan dialog apologetik. Metode yang digunakan penulis dalam penelitian menggunakan pendekatan kualitatif dengan jenis penelitian etnografi dan teologis. Pengumpulan data menggunakan studi literatur dan studi alkitab. Dialog apologetis disusun berdasarkan teori conversational evangelism dari Geisler. Dialog apologetik juga mengacu pada teori God and Culture dari Richard Neighbour. Dialog apologetik yang disusun dalam suatu dialog imajiner yang dapat dikembangkan dan dipraktikan oleh setiap orang percaya. Tujuan penulisan ini adalah memperoleh Model Dialog imajiner sebagai model untuk mengkomunikasikan Kristus pada masyarakat Tengger. Dialog apologetis yang dihasilkan berupa 12 butir pertanyaan model bertanya dan mengarahkan. Hasil dari penelitian ini diharapkan dapat menjadi suatu dialog pra-penginjilan yang efektif menjangkau masyarakat yang menghidupi kebudayaan terkhusus masyarakat Tengger.
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Rakhmat, Ioanes. "Memilah Fakta dan Fiksi dalam Kitab Suci : Sebuah Usaha Hermeneutis." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 2 (December 23, 2012): 221. http://dx.doi.org/10.20871/kpjipm.v2i2.31.
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<div><p><strong>Abstract :</strong> Man in ancient times, adheres the ancient cosmology, who hold no separation between supranatural and natural realm, beliefs that every occurrences in the world is ruled under the Divine free determination and decree. There is no natural law runs out of the order and will of God (as defended by Deism). Therefore, for them, miracle is always a real experience and unseparable part of daily life. Miracle is not something irrational. On the contrary, ancient reason provides justifications for its occurency. Certainly, this conviction as a mythological interpretation that is being applied toward the facts which actually are ordinary and natural. Commonly, such mythological interpretations were generally proposed by the writers of holy books (scripture) long after the actual events, all of which, however was normal and natural. All miraculous stories in the holy books are entirely imaginary narratives which were codified post actum or post eventum, long after the unsensational actual events, and were built with religious apologetical or propagandistic purposes, rather than reporting the historical facts as they were. At their hand, the history is under religious-political apologies and propaganda.</p><p><em>Keywords : Holy book, historiography, fact/history, fiction, mitology, scientific subjectivism, objectivism, interactivism, sensus plenior</em></p><p><em><br /></em></p><p><strong>Abstrak :</strong> Bagi manusia di zaman kuno, yang menganut kosmologi kuno, tak mengenal pemisahan antara dunia adikodrati dan dunia kodrati. Bagi mereka alam berjalan karena semuanya diatur dan ditentukan dengan bebas oleh Allah. Tidak ada hukum alam yang berjalan mandiri terlepas dari pengaturan dan kehendak Allah (sebagaimana dipertahankan deisme di zaman modern). Karena itu, mukjizat senantiasa merupakan pengalaman nyata dan keadaan yang tak terpisah dari kehidupan sehari-hari. Bagi mereka, mukjizat bukanlah hal yang tak masuk ke dalam nalar mereka. Namun sebaliknya, nalar manusia kuno membutuhkan dan memberi tempat bagi terjadinya mukjizat. Tentu saja, jika menurut mereka mukjizat telah terjadi, pendapat mereka ini adalah sebuah interpretasi mitologis atas fakta-fakta yang seluruhnya normal dan kodrati saja. Umumnya berbagai macam interpretasi mitologis ini diajukan para penulis kitab-kitab suci pada masa jauh sesudah kejadian-kejadian yang sebenarnya, yang normal dan kodrati semata. Semua kisah mukjizat dalam kitab-kitab suci adalah kisah-kisah imajiner yang disusun post actum atau post eventum, jauh sesudah kejadian sebenarnya yang tidak sensasional, dengan tujuan-tujuan apologetik atau demi propaganda keagamaan, bukannya melaporkan fakta-fakta sejarah apa adanya. Di tangan mereka, sejarah ditaklukkan seluruhnya pada apologetika dan propaganda religio-politik.</p><p><em>Kata kunci : Kitab suci, historiografi, fakta/sejarah, fiksi, mitologi, subjektivisme ilmiah, objektivisme, interaktivisme, sensus plenior</em></p></div>
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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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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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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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Gnuse, Robert. "Vita Apologetica: The Lives of Josephus and Paul in Apologetic Historiography." Journal for the Study of the Pseudepigrapha 13, no. 2 (October 2002): 151–69. http://dx.doi.org/10.1177/095182070201300203.
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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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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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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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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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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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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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Jatmiko, Yudi. "“Kafirlah Hukumnya Orang yang Menyembah Tuhan yang Tiga Itu”: Menampik Tuduhan Terkait Problem Doktrin Tritunggal." Veritas: Jurnal Teologi dan Pelayanan 20, no. 1 (June 18, 2021): 37–50. http://dx.doi.org/10.36421/veritas.v20i1.412.
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Tritunggal adalah sebuah doktrin yang amat mendasar dalam iman Kristen. Sekalipun kata “tritunggal” tidak pernah muncul dalam Alkitab, kebenarannya mewarnai sepanjang penulisan Kitab Suci. Walaupun demikian, bukan berarti kebenaran ini diterima begitu saja oleh semua manusia. Dalam konteks Indonesia, yang notabene mayoritas penduduknya adalah pemeluk agama Islam, ide tentang satu Allah tetapi tiga dan tiga tetapi satu sangat bernuansa politeisme. Kaum muslim sangat menjunjung tinggi konsep monoteisme. Berpijak pada kebenaran monoteisme ini, bagi mereka, ide tentang Tritunggal bukan hanya aneh, tetapi juga harus ditolak dengan keras. Mengamati kedua fakta di atas, penulis melihat perlunya sebuah pembelaan apologetis terhadap tuduhan tersebut. Tulisan ini berusaha untuk memaparkan tuduhan kaum muslim berkaitan dengan problem teologis dan logis konsep Allah Tritunggal serta menyajikan sebuah pembelaan apologetis yang memadai. Tulisan ini bertujuan untuk memberikan sebuah pembelaan apologetis yang obyektif dengan keyakinan bahwa doktrin Tritunggal bersifat monoteistik (pembelaan teologis) dan, walaupun jauh melampaui akal manusia yang terbatas, Tritunggal tidak irasional (pembelaan logis).
Trinity is a fundamental doctrine in the Christian faith. Though the word “trinity” never appears in the Bible, its truth is displayed throughout the entire writing of the Scripture. However, it does not mean that all people accept this truth. In the Indonesian context, whose major population is Islam, the idea of one God but three and three but one is very polytheistic. Muslims highly regard the concept of monotheism. Standing on this monotheistic truth, to them, the idea of Trinity is not just simply weird but must also be vigorously rejected. Observing the above two facts, the author sees the need for apologetic defense from those accusations. This article exerts to describes allegations concerning the theological and logical problems of the Trinity as well as providing adequate apologetic defense. This article aims to present an objective apologetic defense in the belief that the doctrine of Trinity is monotheistic (theological defense), and even though far surpassing the limited human reasoning, Trinity is not irrational (logical defense).
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Larson, Ronald G. "O argumencie z Boga w lukach wiedzy raz jeszcze." Filozoficzne Aspekty Genezy 9 (May 21, 2021): 199–220. http://dx.doi.org/10.53763/fag.2012.9.73.
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Chociaż argumenty z projektu, mające przemawiać za istnieniem Boga, są czasem odrzucane, gdyż uznaje się je za apologetykę wykorzystującą argument z Boga w lukach wiedzy, to jednak powody ich kwestionowania, mające podstawę w historii nauki, filozofii, religii i pragmatyzmie, nie są aż tak silne, jak się to często insynuuje. Twierdzę, że korzystanie z wielorakich dostrzegalnych w świecie przyrody świadectw projektu oraz ich regularne uaktualnianie w celu uzgodnienia z nowymi ustaleniami, może stanowić rozsądne i przekonujące podejście do apologetyki.
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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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DEVJI, FAISAL. "APOLOGETIC MODERNITY." Modern Intellectual History 4, no. 1 (March 8, 2007): 61–76. http://dx.doi.org/10.1017/s1479244306001041.
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What is the conceptual status of modernity in the Muslim world? Scholars describe Muslim attempts at appropriating this European idea as being either derivative or incomplete, with a few calling for multiple modernities to allow modern Islam some autonomy. Such approaches are critical of the apologetic way in which Muslims have grappled with the idea of modernity, the purity and autonomy of the concept of which is apparently compromised by its derivative and incomplete appropriation. None have attended to the conceptual status of this apologetic itself, though it is certainly the most important element in Muslim debates on the modern. This essay considers the adoption of modernity as an idea among Muslim intellectuals in nineteenth-century India, a place in which some of the earliest and most influential debates on Islam's modernity occurred. It argues that Muslim apologetics created a modernity whose rejection of purity and autonomy permitted it a distinctive conceptual form.
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Fogleman, Alex. "“Since Those Days All Things Have Progressed for the Better”: Tradition, Progress, and Creation in Ambrose of Milan." Harvard Theological Review 113, no. 4 (October 2020): 440–59. http://dx.doi.org/10.1017/s0017816020000218.
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AbstractIn Ambrose’s apologetic writing against the Roman prefect Symmachus, he makes a surprising argument for Christianity’s superiority over Roman religious practices, arguing that Christianity is in fact a newer and therefore superior form of religion. The whole world has “progressed” and so must religious practices. In the letters to Symmachus, Ambrose’s arguments are ad hoc and apologetic, not constructive. This article seeks to understand better the intellectual and historical contexts that make Ambrose’s surprising convictions possible by looking at Ambrose’s writings on creation in the context of the pro-Nicene debates. Considering Ambrose’s writing in the Hexameron, I argue that Ambrose’s account of cosmological progress finds an intellectual milieu in pro-Nicene reflection on the implications of Christ’s divine consubstantiality for a doctrine of creation. When Christ is no longer seen as a mediator between God and the world, a new space is opened up to speak of creation’s change and even “progress” without a worry that doing so will jeopardize creation as the divine handiwork. Ambrose’s apologetic strategy, though apparently not directly related to pro-Nicene debates, is illuminated when seen against this backdrop. The result is a better understanding both of Ambrose’s strategies in particular and of the situation of fourth-century apologetics more broadly.
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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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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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Willerton, Chris. "Dorothy L. Sayers, Dante, and the Modern Reader." Journal of Inklings Studies 3, no. 2 (October 2013): 41–58. http://dx.doi.org/10.3366/ink.2013.3.2.4.
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The strongest link between the medieval and Dorothy L. Sayers’s Christian apologetics are her commentaries on Dante. She was less interested in medievalism than in the medieval itself, used as a mirror of her own century. One result is that Sayers does not discuss Dante’s work in order to promote the gospel but rather finds the gospel fused into it. Her concern with reader response drives both her exposition of Dante and the Christian apologetic embedded in it: to rejoice in Dante, a reader has to suspend disbelief (and other habits of modern thought) and consider whether Christianity might be both true and desirable.
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Zovkić, Mato. "Tolerantni dijalog između kršćanske i muslimanske vjere." Crkva u svijetu 54, no. 1 (March 20, 2019): 82–104. http://dx.doi.org/10.34075/cs.54.1.5.
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Na poziv dr. Nedžada Grabusa, muftije u Sloveniji, da se jednom temom uključi u znanstvenu konferenciju u prigodi stote obljetnice prve džamije u Sloveniji, autor je na temelju svojeg iskustva pripadnika kršćanske manjine u gradu s većinskim muslimanskim stanovništvom te na osnovi smjernica Drugoga vatikanskog sabora o dijalogu s muslimanima obradio potrebu razumskog branjena vlastite vjere bez vrijeđanja onih koji drugačije vjeruju. Potrebu razumske obrane kršćanstva izvodi iz 1 Pt 3,15-16 te Rim 12,1. Zatim ističe kako je nakon Drugoga vatikanskog apologetika postala fundamentalna teologija. U islamu se potreba razumskog pristajanja uz objavu izvodi iz K 96,1-5; 17,73-75 8,2; 13,28 i dr. Polemika s muslimanima počela je s Ivanom Damaščaninom, prenesena djelcem Tome Akvinskog „Traktat o razlozima vjere protiv Saracena“ i trajala je do sredine 20. st. Promjenu su unijeli kršćanski znanstvenici koji su živjeli među muslimanima, proučavali arapski jezik i kulturu muslimana te protumačili islamski monoteizam drugim kršćanima. Plodovi njihova zalaganja ušli su u saborske dokumente DH, NAE, GS. Muslimanski teolozi već od 9. st. tvrde da kršćani iskrivljuju evanđelje što ga je Isus primio od Boga, da je uvreda jedincatom Bogu kultno štovanje Trojstva. Za jedan od primjera dijaloškog stava muslimana autor uzima prijevod i komentar „The Study Quran“ (New York 2015.), koji su pod vodstvom profesora Nasra priredili muslimanski znanstvenici u Americi, a od bošnjačkih teologa navodi radove S. Balića, R. Hafizovića, E. Karića, F. Karčića i A. Silajdžića. Smatra da imami i svećenici u tjednim molitvenim susretima mogu vlastite vjernike dublje uvoditi u razumijevanje vjere, bez izrugivanja onih koji imaju pravo ostati drugačiji. To mogu i vjeroučitelji u konfesionalnom vjeronauku u javnim školama. Za razumsku obranu vlastite vjere potrebno je učiti u odrasloj dobi vjeru zajednice kojoj pripadamo te se iskreno informirati o vjeri sugovornika s kojima imamo neke zajedničke vrijednosti, ali dogmatske razlike ostaju.
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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.