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Journal articles on the topic 'Presuppositional apologetics'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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1

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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2

Matalu, Muriwali Yanto. "THE SIGNIFICANCE OF THE VAN TILLIAN METHOD IN APOLOGETICS WITH AN EXAMPLE OF ARGUMENT TO MUSLIMS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 3, no. 2 (September 7, 2017): 284–304. http://dx.doi.org/10.51688/vc3.2.2016.art5.

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Presuppositional apologetics has become a main alternative (or competitor?) for the classical apologetics which maintains evidences. Although its emergence occurred within the Reformed tradition, particularly through the effort of Cornelius Van Til and Gordon Clark, its significance goes beyond the Reformed tradition. Even the contemporary evangelical apologist, Ravi Zacharias, also utilizes presuppositional apologetics which he combines with evidentialistic method. This fact is hardly denied when we read his book "Jesus among Other Gods." Thus, the main concern of this article is regarding the significance of the presuppositional apologetics particularly in its Van Tillian form. After presenting an exposition on this method, we will see its application toward Muslims' concept of God and the idea of uniformity.
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3

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

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4

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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5

Frame, John, and Steve Hays. "Johnson on Van Til: A Rejoinder." Evangelical Quarterly 76, no. 3 (May 4, 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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6

Otto, Randall. "Renewing our Mind: Reformed Epistemology and the Task of Apologetics." Evangelical Quarterly 88, no. 2 (April 26, 2017): 111–25. http://dx.doi.org/10.1163/27725472-08802002.

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The presuppositional approach of Cornelius Van Til draws on the epistemological ideas found in Herman Bavinck and Abraham Kuyper to bring Reformed epistemology and its application to apologetics into line with its Calvinist foundations. This transcendental approach accents the ultimacy of God for all knowledge over against the Kantian transcendental critique which, with its accent on autonomy, forms the basis for all approaches to knowledge that do not start with the necessity of the revelation of God in creation and Scripture. The Christian cannot by his method deny what God’s Word has made clear to him, that he is dependent on God for all truth, meaning, and coherence.
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7

Lillback, Peter. "THE RELATIONSHIP BETWEEN FAITH AND REASON IN JOHANNINE THEOLOGY: A BIBLICAL AFFIRMATION OF PRESUPPOSITIONAL APOLOGETICS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 2 (September 6, 2017): 78–133. http://dx.doi.org/10.51688/vc1.2.2014.art3.

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Through a study from biblical-theological perspective, that is a study of Johannine theology, the writer reconciles a classical controversy between faith and reason. The main question is whether the revelational propositions are discoverable only because God has spoken it or that man may also find those revelational propositions?through a philosophical exploration. Through the study of Johannine theology, the writer affirmed the significance of presuppositional apologetic.?
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8

Johnson, John J. "Is Cornelius Van Til’s Apologetic Method Christian, or Merely Theistic?" Evangelical Quarterly 75, no. 3 (April 16, 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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9

Gauch, Hugh G. "Public Presuppositions for Christian Apologetics." Philosophia Christi 17, no. 1 (2015): 189–98. http://dx.doi.org/10.5840/pc201517111.

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10

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

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AbstractIn this paper an account is offered of a project concerning the prolegomena to Christian apologetics. Two historical soundings are discussed that, between them, raise the questions of the starting-point and content of Christian apologetics. The primary Christian confession and the identity of the confessors are considered, and the challenges to apologetics from within and without the church are noted. The presuppositions concerning transcendence, immanence, and history are discussed, as are the traditional starting-points of reason, faith, and experience. The conclusion is that Christian apologetics will take the form of a reasoned eclecticism that sets out from, and is compatible with, God's saving act in Christ.
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11

RAALTE, THEODORE G. (TED) VAN. "Self-Deception and the Apologetic of Despair in Pascal, Kierkegaard, and Bahnsen." Unio Cum Christo 6, no. 1 (April 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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12

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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13

Majkut, Paul. "Notes on Media Literacy and Illiteracy." Glimpse 20 (2019): 117–24. http://dx.doi.org/10.5840/glimpse2019208.

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As an uncritical theoretical presupposition, the notion of literacy has led to formalistic, bookish philosophy. The constipated philosophical discourse adjudged worthwhile by literati and digirati falls historically into a line of dogmatic argument and counterargument within academic tradition submerged in subjective-idealist solipsism, petit-bourgeois political apologetics, and economic escapism. Careerist generalization of literacy from the ability to read print to include metaphoric uses of the term “literacy” to all media, while comfortably foggy to irrationalists, adds little to our understanding of print or other media except by increasing the gloom that prevails among privileged, neo-liberal pettifoggers.
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14

Behrens, Georg. "The Order of Nature in Pious Self-Consciousness: Schleiermacher's Apologetic Argument." Religious Studies 32, no. 1 (March 1996): 93–108. http://dx.doi.org/10.1017/s0034412500024094.

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The aim of this paper is to explore the apologetic strategy in Schleiermacher's The Christian Faith on behalf of the conclusion that no authentic expression of Christian self-consciousness can contradict the results or presuppositions of natural science. This strategy is reconstructed in six stages. It aims to show that the very character of self-consciousness entails that authentic, developed monotheism (as opposed to ‘fetishism’) cannot contradict our consciousness of ourselves as members of an order of nature. Scientific enquiry is in some sense a prerequisite for mono-theistic piety, so there can be no clashes between monotheism and the implications of science.
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15

Barua, Ankur. "Interreligious Dialogue, Comparative Theology and the Alterity of Hindu Thought." Studies in World Christianity 20, no. 3 (December 2014): 215–37. http://dx.doi.org/10.3366/swc.2014.0093.

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A key question at the heart of contemporary debates over interreligious dialogue is whether the Christian partner in such conversations should view her interlocutors through the lens of Christian descriptions or whether any such imaging amounts to a form of Christian imperialism. We look at the responses to this question from certain contemporary forms of ‘particularism’ which regard religious universes as densely knit, and sometimes incommensurable, systems of meanings, so that they usually deny the significance, or even the possibility, of modes of bible preaching such as apologetics. While these concerns over the alterity of other religious traditions are often viewed as specifically postmodern, two Scotsmen in British India, J. N. Farquhar (1861–1929) and A. G. Hogg (1875–1954), struggled exactly a hundred years ago with a version of this question vis-à-vis the religious universe of Vedāntic Hinduism and responded to it in a manner that has striking resemblances to ‘particularism’. We shall argue that Hogg can be seen as an early practitioner of a form of ‘comparative theology’ which emerges in his case, on the one hand, through a textual engagement with specific problems thrown up in interreligious spaces but, on the other hand, also seeks to present a reasoned defence of Christian doctrinal statements. We shall note a crucial difference between his comparative theological encounters and contemporary practitioners of the same – while the latter are usually wary of speaking of any ‘common ground’ in interreligious encounters, Hogg regarded the presuppositions of the Christian faith as the basis of such encounters. The writings of both groups of theologians are structured by certain ‘dilemmas of difference’ that we explore.
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