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Journal articles on the topic 'Apologist'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Patel, Ameeta, and Lamar Reinsch. "Companies Can Apologize: Corporate Apologies and Legal Liability." Business Communication Quarterly 66, no. 1 (2003): 9–25. http://dx.doi.org/10.1177/108056990306600103.

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Discussions of corporate apologies frequently state or imply that apologies create legal liabilities for the apologist and, therefore, that corporate attomeys routinely recommend against apologies. A review of formal ("black letter") and common law indicates that apologies generally do not constitute evidence of guilt and that, in fact, they sometimes have positive consequences for the apologist. Persons who practice (or teach) crisis communication should avoid the mistake of relying on an over-simplified and inaccurate understanding of the legal issues surrounding corpo rate apologies.

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2

Johnson, John J. "Hans Frei as Unlikely Apologist for the Historicity of the Resurrection." Evangelical Quarterly 76, no. 2 (2004): 135–51. http://dx.doi.org/10.1163/27725472-07602003.

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Hans Frei has usually been considered a liberal, and certainly no apologist for the resurrection. However, in this paper I try to show that he is indeed an apologist of sorts for the resurrection, especially with his idea that Christ is the “unsubstitutable one” for Christians, one who cannot be thought of as not rising from the dead. Still, Frei’s position is somewhat weak, because he does not take seriously evidentialist strands of proof for the historicity of the resurrection. Such evidence includes the NT witness that Jesus did indeed rise from the dead, as well as arguments formulated by various apologists that Christ’s resurrection is quite probable (though not certain beyond a doubt). Had Frei combined his position with that of the evidentialists, he would have been able to offer a strong apologetic indeed.

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3

HUGHES, Aaron W. "Epigone, Innovator, or Apologist?" Studia Rosenthaliana 40 (December 31, 2008): 109–25. http://dx.doi.org/10.2143/sr.40.0.2028838.

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4

Stravinskas, Peter. "Ronald Knox as Apologist." Newman Studies Journal 5, no. 2 (2008): 87–90. http://dx.doi.org/10.5840/nsj20085224.

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5

Murphy, James. "Revisiting the apology as a speech act." Journal of Language and Politics 14, no. 2 (2015): 175–204. http://dx.doi.org/10.1075/jlp.14.2.01mur.

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By looking at both apologies made in everyday conversation and those made by politicians in public, I aim in this paper to provide a full set of felicity conditions for the speech act of apology. I also discuss how refinements to previously proposed categories of apology strategies are needed to accurately describe how (British) politicians apologise. I endeavour to show that with these refinements, the speech act approach to apologies is applicable to those of a political nature, as well as those in everyday conversation. Using these developments I analyse how Members of the U.K. Parliament apologise for a variety of offences. This analysis shows that MPs make more fulsome apologies than the apologies found in everyday conversation. The type of offence has an effect on how an MP apologises, with apologies for financial irregularities being the more detailed and making use of more conventional strategies than other apologies.

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한병수. "Gresham Machen: A Calvinistic Apologist." Korea Reformed Theology 48, no. ll (2015): 72–101. http://dx.doi.org/10.34271/krts.2015.48..72.

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7

Prelipcean, Teodora. "Saint Augustine – The Apologist of Love." Procedia - Social and Behavioral Sciences 149 (September 2014): 765–71. http://dx.doi.org/10.1016/j.sbspro.2014.08.309.

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8

Foster, Paul. "Book Review: An Apologist for Tatian." Expository Times 117, no. 3 (2005): 128. http://dx.doi.org/10.1177/001452460511700326.

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9

Cho, Duk Young. "Arthur T. Pierson as the Apologist." Pierson Journal of Theology 2, no. 1 (2013): 107. http://dx.doi.org/10.18813/pjt.2013.02.2.1.107.

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Gromov, Mikhail N. "The Captive and Apologist of Freedom." Russian Studies in Philosophy 53, no. 4 (2015): 260–75. http://dx.doi.org/10.1080/10611967.2015.1123050.

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11

Awad, Wadi Abullif Malik. "Towards a New Edition of al-Ṣafī Ibn al-ʿAssāl’s Apologetic Works". Intellectual History of the Islamicate World 2, № 1-2 (2014): 227–40. http://dx.doi.org/10.1163/2212943x-00201014.

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‭Al-Ṣafī Ibn al-ʿAssāl is well known as a canonist, but much less so as an apologist. He is the author of three major apologies and a shorter one and wrote epitomes of various apologetic works by earlier Christian writers. Following a brief outline of al-Ṣafī’s life, I shall inroduce his apologetic treatises and the works they aim to refute. For each text I will point to the earliest manuscripts and available editions and give a short outline of its contents. The article closes with a short overview on the reception of al-Ṣafī’s apologetic works and a sample edition of a short extract from his K. al-Ṣaḥāʾiḥ fī Jawāb al-naṣāʾiḥ.‬

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12

Frame, John, and Steve Hays. "Johnson on Van Til: A Rejoinder." Evangelical Quarterly 76, no. 3 (2004): 227–39. http://dx.doi.org/10.1163/27725472-07603003.

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John Johnson has taken the position that Van Tilian apologetics can at most prove a generic theism, but not Christian theism. He further alleges that a Muslim apologist could just as well deploy a presuppositional defense because, in Johnson’s opinion, Van Tilian apologetics offers no way to broker rival religious claims. His final contention is that the presuppositional method robs the Christian apologist of appeal to the Resurrection, in direct contravention of NT practice. It is the contention of this paper that Johnson’s critique suffers from a scanty acquaintance with the relevant literature and a sim plistic overview of the alternatives.

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13

RAALTE, THEODORE G. (TED) VAN. "Self-Deception and the Apologetic of Despair in Pascal, Kierkegaard, and Bahnsen." Unio Cum Christo 6, no. 1 (2020): 99. http://dx.doi.org/10.35285/ucc6.1.2020.art6.

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One Of The Helpful Approaches Of A Christian Apologist In The Present Anti-Christian Climate Is An Apologetic That Presses The Unbeliever To Admit That Their Views Lack Hope And Lead To Despair. Though Many Unbelievers Deny The Despair And Prefer To Deceive Themselves, One Influential Author Views Self-deception As Fundamental To The Human Condition And Non-culpable. However, Christians Must Expose Self- Deception As Evil—a Product And Species Of Sin—seek To Root It Out Of Themselves, And Lead Others To The Hope Of Dealing With Life Truthfully. This Essay Helps Christian Apologists By Utilizing The Analysis Of Self- Deception By Greg Bahnsen And Shows That The Older Accounts Of Blaise Pascal And Søren Kierkegaard Accord Well With Bahnsen’s Approach. KEYWORDS: Blaise Pascal, Søren Kierkegaard, Greg Bahnsen, self-deception, apologetic of despair, presuppositional apologetic, sin, history of apologetic, apologetic method

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Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.

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Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.

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15

Coates, Paul. "Karol Irzykowski: Apologist of the Inauthentic Art." New German Critique, no. 42 (1987): 113. http://dx.doi.org/10.2307/488259.

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16

Kelly, William J. "John Henry Newman: Apologist for the Laity." Newman Studies Journal 9, no. 1 (2012): 5–17. http://dx.doi.org/10.1353/nsj.2012.0001.

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17

Horne, B. L. "Book Reviews : C. S. Lewis - Christian Apologist." Expository Times 97, no. 4 (1986): 124–25. http://dx.doi.org/10.1177/001452468609700428.

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18

Weyeneth, Robert R. "The Power of Apology and the Process of Historical Reconciliation." Public Historian 23, no. 3 (2001): 9–38. http://dx.doi.org/10.1525/tph.2001.23.3.9.

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The article analyzes one of the ways that history makes the headlinestoday: in discussions of whether the present can--and should--apologize for the past. It examines this recent phenomenon by asking if historical apologies have the ability to facilitate a process of historical reconciliation. In its first three sections, the article explores the range and forms of apologies reported in the press during the last decade or so, the motives and goals of apologists, and the reasoning of those with misgivings about the utility and wisdom of apologies. A fourth section assesses the efficacy of historical apologies. Is an apology a meaningful way for the present to engage the past or to address historic human injustice? Do apologies have the power to reconcile? The conclusion offers a brief explanation for why we seem to be living in an age of apology.

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19

Muhammadin, Fajri Matahati. "ACHIEVING AN HONEST RECONCILIATION: ISLAMIC AND INTERNATIONAL HUMANITARIAN LAW." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 27, no. 3 (2016): 579. http://dx.doi.org/10.22146/jmh.15877.

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The compatibility between Islamic law and international law has been a long lasting source of both academic discussion and social friction. This includes the Islamic laws on conduct of war (IsHL), especially in context of the Middle East conflicts. This article explores how there are two extreme opinions: ‘Islamophobes’ and apologists –both of them being dishonest. It will be shown that there are multi-level possibilities of relations between IsHL and International Humanitarian Law including possible incompatibilities, and that an ijma is a good room for reconciliation.   Kompatibilitas hukum Islam dan hukum internasional telah lama menjadi sumber debat akademis dan friksi social. Termasuk diantaranya adalah hukum Islam terkait pelaksanaan perang, terutama di tengah konflik Timur Tengah seperti sekarang. Artikel ini mengamati dua pendapat ekstrim: ‘Islamofobik’ dan ‘apologist’ –keduanya tidak jujur. Akan ditunjukan ada berbagai tingkat kemunginan hubungan antara hukum perang Islam dan Hukum Humaniter Internasional, termasuk diantaranya adalah kemungkinan pertentangan, lalu bagaimana dibutuhkan sebuah ijma untuk menyelesaikan masalah tersebut.

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20

Ejidike, Okey Martin. "Human rights in the cultural traditions and social practice of the Igbo of south-eastern Nigeria." Journal of African Law 43, no. 1 (1999): 71–98. http://dx.doi.org/10.1017/s0021855300008731.

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One of the crucial theoretical problems confronting human rights is the perception of its historical derivation related to the universal or relative character of the rights declared. Limited views on the origin of the concept are widespread and easily exploited to stymie die quest for human rights. Cultural-monopolist derivations of its origin have fed relativist but apologist arguments in developing countries. A cultural-universalist conception is not only possible but preferable. A contrary position would both contradict and deter the cause of human rights. To arrogate the concept to some groups, cultures and civilizations to die exclusion of others would be deleterious to the momentum toward universal consensus on human rights in at least two major ways. It would harden or ossify divisive tendencies and provide ammunition for apologist justification of violations.

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21

Johnson, John J. "Is Cornelius Van Til’s Apologetic Method Christian, or Merely Theistic?" Evangelical Quarterly 75, no. 3 (2003): 257–68. http://dx.doi.org/10.1163/27725472-07503004.

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This paper compares J. W. Montgomery’s evidentialist approach to apologetics to Cornelius Van Til’s presuppositional approach. My position is that Van Til’s system is only theistic; it may support the existence of ‘God,’ but it does not prove the existence of the Christian God. In fact, Van Til’s method could just as easily be used by a Muslim apologist to assert the validity of Islam. This is because Van Til refuses to allow objective evidence to have any place in Christian apologetics. Because of this, he offers the non-theist no way of judging between the truth claims of Christianity and other religions. In fact, the most powerful weapon in the Christian apologist’s arsenal, the resurrection of Christ, cannot be used in an effective manner. This is in direct contradiction to the New Testament itself, where the resurrection is often used evidentially to validate the Christian faith.

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22

Michalik, Andrzej. "Was John Paul II an Apologist of Christianity?" Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 2, no. 2 (2012): 29. http://dx.doi.org/10.15633/pch.902.

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23

Scheck, Thomas P. "Thomas More: First and Best Apologist for Erasmus." Moreana 58, no. 1 (2021): 75–111. http://dx.doi.org/10.3366/more.2021.0093.

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Contrary to the legend that evolved in late sixteenth century Recusant More hagiography, of a distancing or even a breach in the spiritual and intellectual friendship between Thomas More and Erasmus of Rotterdam, the primary texts point to the persistence of an intimate bond between them. Even More's late letter to Erasmus informing him of his resignation addresses the matter of Erasmus's churchmanship and doctrinal reliability. Here we find More defending and praising the writings of Erasmus, and not merely against the rabid and ill-willed scholastic ignoramuses who had attacked his New Testament translation, but even against morally upright and well-meaning ecclesiastical scholars, who had failed to remove the beam from their own eyes before hypocritically endeavoring to pluck the speck out of Erasmus's. Thomas More adhered to the commendation of Erasmus published by Pope Leo X, and whether More's modern admirers like it or not, Thomas More remained for two decades Erasmus's first and best apologist.

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24

Banks, John S. "The Trinitarian Thinking of John Bunyan in The Pilgrim’s Progress." Evangelical Quarterly 90, no. 3 (2019): 231–45. http://dx.doi.org/10.1163/27725472-09003003.

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In John Bunyan’s day trinitarian debate was raging from Oxford to Bedfordshire. In spite of Bunyan’s rough upbringing, he is often considered a literary genius in Britain’s early-modern period, which tends to distract scholars from the fact that he was also a brilliant theologian-apologist. While Bunyan may have been deprived of the traditional tools of scholasticism, he is nevertheless more than capable as a trinitarian apologist. The early formation of Bunyan’s trinitarian thoughts providentially occurred prior to conversion and are evident in his earlier theological writings which prepared him to engage in the trinitarian conversation of the seventeenth century. The two trinitarian instances in the Pilgrim’s Progress which are analyzed in this article not only show Bunyan’s ability to bridge theology for a popular audience but also demonstrate a skillful ability to address the Ranters and Quakers who wandered through Bedfordshire terrorizing the flock with strange doctrine.

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25

O'Collins, Gerald. "St Augustine as apologist for the resurrection of Christ." Scottish Journal of Theology 69, no. 3 (2016): 326–40. http://dx.doi.org/10.1017/s0036930616000351.

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AbstractIn his sermons, Answer to Faustus a Manichean, and other works, Augustine insisted that belief in Christ's resurrection establishes the identity and defines the faith of Christians. In justifying resurrection belief, he appealed to evidence from (1) created nature and (2) human history, and to (3) the desires and experiences of those he addressed. From the perspective of creation, ‘the miracle’ of the world and all the wonders it contains (particularly the worldly pattern of ‘new life after death’) support Easter faith. Historically, Augustine argues from a visible effect (almost the whole of Roman society accepting the resurrection) to the only adequate cause of this phenomenon (Christ's victory over death). Finally, the human hunger for happiness, Augustine argues, finds its fulfilment only through sharing in Christ's resurrection – though in this context he does not forget the light provided by the Holy Spirit, through whom ‘with the eyes of the heart we behold’ the risen Christ (Sermon 263).

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26

PATTERSON, W. B. "William Perkins as Apologist for the Church of England." Journal of Ecclesiastical History 57, no. 2 (2006): 252–69. http://dx.doi.org/10.1017/s0022046905005233.

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William Perkins, usually described as an Elizabethan Puritan, was significant in ways that are only beginning to be recognised by historians. His writings, published in numerous editions in England and on the continent and translated into Latin and half a dozen vernacular languages, made him the most prominent English theologian of his day. This article contends that his career was devoted not to bringing about changes in the Established Church but to making that Church's teachings better known and appreciated. Perkins should be seen as a leading apologist for the Elizabethan Church of England.

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27

Green, Garrett. "Kant as Christian Apologist: The Failure of Accommodationist Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 3 (1995): 301–17. http://dx.doi.org/10.1177/106385129500400305.

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28

Craske, Jane. "Dorothy L. Sayers: apologist for her time – and ours?" Theology 122, no. 6 (2019): 412–19. http://dx.doi.org/10.1177/0040571x19872104.

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This article uses the work of Dorothy L. Sayers to look for hints towards appropriate apologetics in our own time. The range of engagement and modes of communication she uses are instructive and her work invites us to ponder the lines (or lack of them) between restatement and reformulation in theology, along with questions about the categorizing of theology and theologians.

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29

Avis, Paul. "Apologist From The World of Science: John Polkinghorne Frs." Scottish Journal of Theology 43, no. 4 (1990): 485–502. http://dx.doi.org/10.1017/s0036930600039442.

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JohnPolkinghorne FRS (b.1930), the Cambridge Professor of Mathematical Physics turned Anglican parson enjoys unrivalled opportunities as an apologist for the Christian faith to those with a general scientific education. Without reading a word of his writings, many Christians will be encouraged to know that a distinguished professional scientist is so firmly persuaded of the truth of the Christian faith as to resign a prestigious professional position and embrace the far from prestigious calling of a Christian minister in the secular environment of today. Some who embark on his books may not understand all the scientific allusions, but they will be impressed by his testimony that orthodox Christian belief can exist in harmony with the scientific worldview and vocation.

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30

Adera, Taddesse. "From Apologist to Critic: The Dilemma of Bealu Girma." Northeast African Studies 2, no. 1 (1995): 135–44. http://dx.doi.org/10.1353/nas.1995.0030.

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31

Laporte, Léo F. "George Gaylord Simpson as mentor and apologist for paleoanthropology." American Journal of Physical Anthropology 84, no. 1 (1991): 1–16. http://dx.doi.org/10.1002/ajpa.1330840102.

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32

Oshima, Hitoshi. "Kobayashi Hideo, Apologist of the "Savage Mind"." Comparative Literature Studies 41, no. 4 (2004): 509–19. http://dx.doi.org/10.1353/cls.2005.0005.

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33

Filipowicz, Adam M. "Ciało - źródło grzechu czy powód do chwały w świetle poglądów Tertuliana." Studia Ecologiae et Bioethicae 4, no. 1 (2006): 217–39. http://dx.doi.org/10.21697/seb.2006.4.1.17.

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The article considers human body in teaching of Tertullian, one of the famous early Christian writers and an important apologist of Christianity. It consists of five parts: 1. Introduction; 2. Despise body in ancient philosophical thought; 3. Dignity of body according to Tertullian; 4. Human body and responsibility for evil and sin; 5. Summary.

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34

Kozlovskyi, Viktor. "Pеter Lnitskyi as an Apologist Metaphysics in “Age of Science”". NaUKMA Research Papers in Philosophy and Religious Studies 4 (9 грудня 2019): 3–16. http://dx.doi.org/10.18523/2617-1678.2019.4.3-16.

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35

Buben, Adam. "Neither Irrationalist Nor Apologist: Revisiting Faith and Reason in Kierkegaard." Philosophy Compass 8, no. 3 (2013): 318–26. http://dx.doi.org/10.1111/phc3.12017.

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36

SINGH, PRABHAKAR. "Indian International Law: From a Colonized Apologist to a Subaltern Protagonist." Leiden Journal of International Law 23, no. 1 (2010): 79–103. http://dx.doi.org/10.1017/s0922156509990343.

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AbstractIndian responses to international law have now seen three generations of scholarship. A decade into its independence, India began playing its role in what has retrospectively been referred to as Third World approaches to international law (TWAIL). The early 1990s witnessed the rise of TWAIL II. Armed with interdisciplinarity and inspired by the subaltern pathology of the state in the 1970s, TWAIL II scholars barged into areas with approaches never seen before. Bhupinder Chimni alone discovered six perspectives of international law from India. My article picks up from where Professor Anand has left off and adds a seventh ‘tribal’ tale to Chimni's six. It is also argued that the category ‘Third World’ needs redefinition, as pockets of poverty are increasingly betraying geography. Indian law schools have also been evaluated vis-à-vis promotion of TWAIL. The paper covers, as comprehensively as possible, approaches and issues, direct or collateral, regarding an international law from India.

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Dadosky, John D. "Grant Kaplan’s René Girard, Unlikely Apologist: Mimetic Theory and Fundamental Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (2019): 446–54. http://dx.doi.org/10.1177/1063851219874626.

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This article review’s Grant Kaplan’s, René Girard, Unlikely Apologist: Mimetic Theory and Fundamental Theology. The content of the book offers the occasion to comment on some themes in Girard’s thought in relation to theology. In particular it expands upon it with reference to some of the insights from Bernard Lonergan. Girard’s legacy can contribute to a reaffirmation of the uniqueness of Christian identity in a pluralistic age, and a contribution to Catholic social teaching --i.e. a preferential option for the scapegoated and marginalized. Although he reclaimed his Christian roots, Girard was neither a philosopher nor a theologian. Therefore, some of his provocative insights, while valuable, stand in need of a critical appropriation. Kaplan’s important study provides an oppurtunity to raise some of those questions.

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Kirwan, Michael. "Book Review: René Girard: Unlikely Apologist; Mimetic Theory and Fundamental Theology." Irish Theological Quarterly 83, no. 1 (2018): 88–90. http://dx.doi.org/10.1177/0021140017744889d.

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Cuomo, Glenn R., and Rodler F. Morris. "From Weimar Philosemite to Nazi Apologist: The Case of Walter Bloem." German Studies Review 13, no. 2 (1990): 347. http://dx.doi.org/10.2307/1430741.

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40

Healy, Nicholas M. "Indirect Methods in Theology: Karl Rahner as an Ad Hoc Apologist." Thomist: A Speculative Quarterly Review 56, no. 4 (1992): 613–33. http://dx.doi.org/10.1353/tho.1992.0002.

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41

Bundy, David. "Louis Dallière: Apologist for Pentecostalism in France and Belgium, 1932-1939." Pneuma 10, no. 1 (1988): 85–115. http://dx.doi.org/10.1163/157007488x00073.

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42

Stroganov, D., and E. Muravleva. "The Hermetic Logo in the Apology of Arnobius the Elder." Bulletin of Science and Practice 6, no. 1 (2020): 359–62. http://dx.doi.org/10.33619/2414-2948/50/44.

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This article discusses the attitude of the 3rd-century apologist Arnobius the Elder to the philosophy of ancient Hermeticism and its mythical founder Hermes Trismegistus according to the apologetic essay The Seven Books against the Heathen. Also considered are the reasons for the refusal of the rhetoric from Sikki to abandon the so-called ‘Christian concordism’ with certain provisions of the Hermetic teaching and the dual perception of the image of Hermes Trismegistus.

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Tinambunan, Edison R. L. "Filsafatisasi Kristianitas Atau Kristianisasi Filsafat." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 16, no. 1 (2017): 1. http://dx.doi.org/10.26551/diskursus.v16i1.27.

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Abstrak: Filsafat telah memiliki perjalanan panjang dalam hubungannya dengan Kristianitas. Sumbangan filsafat untuk Kristianitas begitu banyak terutama dalam kaitannya dengan teologi. Tulisan ini meneliti soal integrasi filsafat dalam Kristianitas yang selama ini sering diperdebatkan. Periode apologi yang dimulai pada awal abad kedua sampai dengan pertengahan abad ketiga Masehi, memberikan suatu penjelasan konkrit untuk permasalahan ini. Melalui para apologet, yang sebelumnya adalah filsuf, bahkan mampu melangkah lebih jauh dalam penemuan kebijaksanaan yang sesungguhnya yang merupakan obyek dan tujuan filsafat. Bahkan mereka sampai pada suatu pemikiran bahwa filsafat adalah ranah semai yang mempersiapkan filsafat yang sesungguhnya, yaitu Kristianitas. Berkat para apologet, filsafat menjadi bagian penting dalam Kristianitas, bukan saja di bidang teologi, tetapi juga di dalam ranah eksegese, hermeneutika dan terlebih-lebih di dalam hidup. Penulis Kristiani setelah periode apologi mengintegrasikan filsafat dalam tulisan dan di dalam rumusan iman. Berbagai terminologi filosofis yang diintegrasikan ke Kristianitas belum tergantikan sampai dengan saat ini. Kata-kata Kunci: Filsafat, filsuf, teologi, apologi, apologet, kebijaksanaan. Abstract: Philosophy is having a long journey in its relationship with Christianity. There is much influence of philosophy on Christian thinking, but especially on theology. This article researches the integrity of philosophy within Christianity, an integral relationship which has always been debated. During the period of the Apologies, which was begun at the beginning of the second century up to the middle of the third century, an important concrete solution to this debate was given. Through the Apology Fathers of the Church who previously were philosophers, had the capacity to go farther in finding real wisdom, which is the subject and the goal of all research in philosophy. They were able to reach a consideration that their philosophy was a field seed which had prepared for the real philosophy, which is Christianity. Through the apologies, philosophy created an important partnership with Christianity in the areas of theology and biblical exegeses, and even in hermeneutics and way of life. After the period of the Apology Fathers, Christian writers integrated philosophy in a certain way into their writings, even as a formula of faith. And some philosophical terminology, which was integrated into Christianity, could not be replaced after this time. Keywords: Philosophy, philosopher, theology, apology, apolog, virtue.

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Schoedel, William R. "Apologetic Literature and Ambassadorial Activities." Harvard Theological Review 82, no. 1 (1989): 55–78. http://dx.doi.org/10.1017/s0017816000016023.

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The following study on aspects of the form of apologetic literature in the early church and Judaism grows out of a previous analysis of themes in the apologist Athenagoras that reflect the manner of praising kings in the Greco-Roman rhetorical tradition. My argument was that, although Athenagoras'sLegatiois correctly read as apologetic literature, the task of the orator to render the judge well disposed to his cause is carried out by Athenagoras by calling on familiar epideictic strategies known to us primarily from Menander's (or Ps.- Menander's) codification of them in the third century. Meanwhile, Robert M. Grant has reoriented my discussion of Athenagoras by reading it against the background provided by Fergus Millar in the latter's detailed investigation of the activities of the Roman emperors in meeting the appeals and requests of the people of the Roman empire. Here the fact that Athenagoras's apology is entitled “Embassy” is seen as significant in the light of the importance of embassies in presenting appeals and requests to the emperor. It seems natural to look at the kinds of addresses that ambassadors gave in such circumstances for more precise clues to the literary character of the Christian apologies. The following study is intended as a contribution to the inquiry that has been opened up by that suggestion.

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Williams, John N. "Belief-in and Belief in God." Religious Studies 28, no. 3 (1992): 401–5. http://dx.doi.org/10.1017/s0034412500021740.

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Of all the examples of ‘belief-in’, belief in God is both the most mysterious and the most challenging. Indeed whether and how an apologist can make a case for the intellectual respectability of theistic belief, depends upon the nature of this ‘belief-in’. I shall attempt to elucidate this matter by an analysis of the relation of ‘belief-in’ to ‘belief-that’ and by treating belief in God as a special case of ‘belief-in’.

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Grant, Robert M. "A Woman of Rome: The Matron in Justin, 2 Apology 2.1–9." Church History 54, no. 4 (1985): 461–72. http://dx.doi.org/10.2307/3166513.

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In the sixth century Johannes Lydus revealed that the city of Rome had three names. The one related to mystic rites was Eros, while the hieratic one was Flora and the political one was Rome. The events we shall discuss took place at Rome, and under the influence of an Eros of sorts. We shall call the heroine “Flora” for reasons to be set forth later. The whole story is told by the early Christian apologist Justin.

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Cowdell, Scott. "Grant A. Kaplan, René Girard, Unlikely Apologist: Mimetic Theory and Fundamental Theology." Theology 121, no. 2 (2018): 145–46. http://dx.doi.org/10.1177/0040571x17740541r.

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Knysh, Alexander. "Ibrāhīm al-Kūrānī (d. 1101/1690), an Apologist for waḥdat al-wujūd". Journal of the Royal Asiatic Society 5, № 1 (1995): 39–47. http://dx.doi.org/10.1017/s1356186300013493.

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Few Islamic teachings can boast the fame, if not the notoriety, enjoyed by the doctrine of “unity of existence”, also known as “unity of being” (waḥdat al-wujūd). This controversialphilosophical doctrine became intimately associated with the towering figure of the Arabmystic of al-Andalus, Muḥyī'l-Dīn Ibn 'Arabī (d. 638/1240). Although Ibn 'Arabī himselfdoes not seem to have applied this ambiguous term to his loosely structured meta physical speculations, it gained wide currency among his followers starting from the celebrated Anatolian thinker Ṣadr al-Dīh al-Qūnawī (d. 673/1274).

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HORVATH, ROBERT. "Apologist of Putinism? Solzhenitsyn, the Oligarchs, and the Specter of Orange Revolution." Russian Review 70, no. 2 (2011): 300–318. http://dx.doi.org/10.1111/j.1467-9434.2011.00613.x.

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Каширина, Варвара Викторовна. "St. Theophanes the Recluse’ Project to Publish a New Journal “The Apologist”." Theological Herald, no. 2(33) (June 15, 2019): 287–99. http://dx.doi.org/10.31802/2500-1450-2019-33-178-184.

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В статье рассматривается проект издания православного журнала «Апологет», предложенный святителем Феофаном в 1861 г. в письме к К. К. Зедергольму (впоследствии иеромонаху Оптиной пустыни Клименту). Святитель Феофан предложил состав редакционной коллегии, основные рубрики журнала, подробно описал методику работы редакционного коллектива. В числе ближайших соратников святителя были А. Д. и К. Д. Ушинские, С. О. Бурачок, В. И. Аскоченский, Н. В. Елагин и др. Проект по изданию журнала получил одобрение прп. Макария Оптинского. Новое издание, призванное защищать православную веру и нравственность, было особенно актуальным в эпоху ослабления цензуры и резкого увеличения периодических изданий либерально-западнического направления. Проект журнала с говорящим названием «Апологет» свидетельствовал об активной позиции святителя Феофана в области церковно-общественной жизни России второй половины XIX в., показывал его постоянную ревность о защите православия, готовность к борьбе с различными сектами и лжеучениями. К сожалению, проект по изданию журнала не был реализован. The article discusses a project publication of an Orthodox journal called “The Apologist”, proposed by St. Theophanes in 1861 in a letter to K. K. Zederholm (later hieromonk of the Optina Hermitage Clement). St. Theophanes suggested members of the editorial board, the main headings of the journal, described in detail the working methods of the editorial team. Among the closest companions of the saint were A. D. and K. D. Ushinsky, S. O. Burachok, V. I. Askochensky, N. V. Elagin, and others. The project of publishing the journal was approved by the St. Macarius of Optina. The new edition, designed to protect the Orthodox faith and morality, was particularly relevant in an era of weaker censorship and a sharp increase in the periodicals of a liberal-Westernist direction. The project of the magazine with the meaningful name “The Apologist” testified to the active position of St. Theophanes in the field of church and public life in Russia in the second half of the 19th century, it showed his unremitting zeal in protecting Orthodoxy, his readiness to fight various sects and false teachings. Unfortunately, the project for the publication of the journal was never realized.

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