Journal articles on the topic 'Apologetics'
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1
Antonio, Lucky. "Pentingnya Apologetika Menrut 1 Petrus 3:15 bagi Penginjilan." REDOMINATE: Jurnal Teologi dan Pendidikan Kristiani 3, no. 1 (October 1, 2021): 47. http://dx.doi.org/10.59947/redominate.v3i1.24.
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Apologetics as a branch of Theology is based on the main purpose that is to bring people to maturity and spread the Gospel. Reading the Bible in a holistic way, apologetics has been executed since the very beginning of the world’s existance and apologetics was started by God Himself when He answered those who opposed Him. Appologetics has continued to the first church and up to now when proofing the truth of the Christian belief during evangelisation and even as an act of counselling. The connection between apologetics and evangelisation is quite close, as apologetics try to answer the questionings of the Chritian beliefs,which could be a direct act of evangelisation. Wilbur Smit wrote “a spoken or written accountability of what we are doing or the Truth we are believing”. Wilbur Smit believes that being accountable is part of our conviction. Very fundamental as an apologetic is that he should have a deep conviction and sanctifies Christ in his life. This is a key factor, because the presuppostion here is that the Jesus Christ is Lord of the thoughts of an apologetic. The apologetic arguments should be towards the Lordship of Jesus Christ and wisdom of God and founded on the fear of the Lord. Foolishnes of unbelief is not to be exposed for apologetic is as neutral as other human activity. Any apologetic argument should have the Truth of God as the presupposition.
Abstrak
Dasar pikir inilah apologetika sebagai cabang ilmu teologia mempunyai tujuan utamanya adalah mendewasakan umat dan memberitakan Injil. Mencermati Alkitab secara holistik, aplogetika sudah diterapkan sejak keberadaan dunia dan apologetika diawali oleh TUHAN sendiri dalam memberi jawaban kepada para penentang-Nya. Kegiatan apologetika terus berlanjut sampai pada gereja awal sampai sekarang ini sebagai kegiatan menyatakan kebenaran keyakinan Kristen seperti di dalam kegiatan penginjilan bahkan sampai kepada tindakan konseling. Relasi apologetika dan penginjilan mempunyai keterikatan yang erat. Keterikatan ini tampak dari jawaban atas pertanyaan iman Kristen (apa yang diyakini) yang adalah sebuah penginjilan secara langsung. Wilbur Smit menuliskan “suatu Pertanggungjawaban lisan atau suatu uraian lisan untuk mempertanggungjawabkan apa yang kita telah lakukan atau kebenaran yang kita percayai”. Maksud Wilbur Smit adalah pertanggungjawaban adalah bagian dari apa yang diyakini. Sebuah hal yang mendasar yang harus diketahui seorang apologis adalah harus memiliki keyakinan penuh dan menguduskan Kristus di dalam hidupnya. Hal ini penting karena presuposisi Tuhan Yesus Kristus sebagai Tuhan dalam pikiran seorang apologis adalah dasar utama. Argumentasi apologis harus berpresuposisikan ke-Tuhanan Yesus Kristus dan bijaksana berdasarkan takut akan Tuhan. Kebodohan yang tidak percaya tidak dipertunjukkan, karena argumentasi apologetika tidak lebih netral dari pada aktivitas manusia yang lain. Dalam argumentasi apologetika harus berpresuposisikan kebenaran Allah.
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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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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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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. "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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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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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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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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Idayanti, Esther. "Apologetika Sebagai Dasar Pendidikan Iman Anak: Sebuah Pendekatan Praktis dalam Keluarga Kristen." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 8, no. 1 (October 11, 2023): 342–61. http://dx.doi.org/10.30648/dun.v8i1.1052.
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Abstract. In the era of information technology, where children can access various issues via the internet and absorb various teachings from social media, parents need to be more active in building a Christian worldview for their children, so that their Christian faith are not spoiled. Through apologetics, parents can convey rational and intellectual answers. So far, the study of apologetics was merely associated with the church's efforts to carry out its mission or maintain the faith of its congregation, but this has not come to the study of the importance of apologetics in the family. This article, written as literature research, shows that apologetics can be applied within the Christian family. Through this study it can be concluded that apologetics can be an effective approach to maintaining children's Christian faith if it is conducted by paying attention to cognitive, moral and faith development according to their age.Abstrak. Di era teknologi informasi, di mana anak-anak dapat mengakses berbagai isu melalui internet dan menyerap berbagai ajaran dari media sosial, orang tua perlu lebih aktif dalam membangun cara pandang Kristen (Christian worldview) dalam diri anak-anak, agar mereka tidak terseret oleh nilai-nilai yang bertentangan dengan iman Kristiani. Melalui apologetika, orang tua dapat menyampaikan jawaban yang bersifat rasional dan intelektual. Selama ini kajian apologetika dikaitkan dengan upaya gereja dalam melakukan misinya atau mempertahankan iman para jemaatnya, namun belum sampai pada kajian tentang pentingnya apologetika dalam keluarga. Artikel yang ditulis sebagai hasil dari riset literatur ini menunjukkan apologetika dapat diterapkan dalam lingkup keluarga Kristen. Melalui kajian ini dapat disimpulkan bahwa apologetika dapat menjadi pendekatan yang efektif untuk mempertahankan iman Kristiani anak selama dilakukan dengan memperhatikan perkembangan kognitif, moral, dan iman sesuai usia mereka.
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Stevanus, Kalis. "Relasi Akal Budi dan Iman dalam Apologetika dan Pewartaan Injil." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (October 20, 2021): 87–105. http://dx.doi.org/10.30648/dun.v6i1.442.
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Abstract. There are still Christians who contrast the relationship between apologetics and the proclamation of the Gospel and the role between common sense and faith in these two fields. This paper was intended to study the relationship between apologetics and evangelization, as well as to look up the significance of the role of common sense and faith in the effective task of apology and evangelization. This discussion used a literature study approach that was descriptive-analytic presented. In this discussion, it could be concluded that apologetics and evangelization are God’s mandates which are absolutely fulfilled by every believer whenever and wherever they are. Meanwhile, common sense and faith are two different but not contradictory things where both have their respective places and roles in the practice of apologetics and evangelization. Without common sense and faith, the practice of apologetics and evangelization cannot be carried out effectively.Abstrak. Dijumpai masih ada orang Kristen yang mempertentangkan apologetika dengan pewartaan Injil dan peran antara akal dan iman di dalam kedua bidang tersebut. Tulisan ini dimaksudkan untuk mengkaji relasi apologetika dan pewartaan Injil, serta signifikansi peran akal budi dan iman di dalam tugas berapologia dan pewartaan Injil secara efektif. Kajian ini menggunakan metode studi literatur yang disajikan secara deskriptif-analitif. Melalui kajian ini dapat disimpulkan bahwa apologetika dan pewartaan Injil merupakan mandat Tuhan yang sifatnya mutlak ditunaikan bagi setiap orang percaya kapan pun dan di mana pun berada. Sedangkan akal budi dan iman adalah dua hal yang berbeda tetapi tidak saling bertentangan, di mana keduanya memiliki tempat dan perannya masing-masing dalam praktik berapologetika dan pewartaan Injil. Tanpa akal budi dan iman, maka praktik apologetika dan pewartaan Injil tidak dapat terlaksana dengan efektif.
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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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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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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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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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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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Philip, Jose, and Godfrey Harold. "Truth enfleshed. An apologia for embodied presence in the midst of persecution in India." International Journal for Religious Freedom 17, no. 1 (April 19, 2024): 61–77. http://dx.doi.org/10.59484/bkae3482.
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Apologetics, in general, is commonly known as the logical establishment of the truthfulness of the Christian faith. The approach taken towards apologetics involves a combination of various methods and a conversational style, while still emphasizing the importance of reason, rational inference, and consensus as the objectives of this apologetic engagement. The authors acknowledge the limitations of the Western approach to apologetics, which solely focuses on propositional truth. This article aims to find ways to accurately represent Jesus in the Global South, with a specific focus on India. The intention is to develop an approach that can effectively connect with individuals of different faiths, following the example of Jesus, particularly in situations where the Christian community is a minority and persecution is heightened.
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Christiaan, John Abraham, Didit Yuliantono Adi, Tri Hananto, Stefanus Dully, and Jerimias Manuhutu. "Penerapan Teori Condito Sine Qua Non dalam Prinsip Apologetika Kristen." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 3, no. 1 (September 13, 2023): 71–84. http://dx.doi.org/10.54592/jct.v3i1.164.
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The idea of writing about this topic originated from observations on social media that several Christian apologists were entangled in the law due to alleged blasphemy cases and the spread of false information when defending the Christian faith. This study aims to find the rule of law's cause and effect in blasphemy, provide insight into the purpose of apologetics, and explain how apologetics does not violate legal or religious norms. The method used in thisresearch is a qualitative method that prioritizes literature studies, collects data through scientific journals, and shares news on social media. The findings suggest that apologetics is a way of defending the faith when it is attacked by others, and it is an obligation for Christians. Apologetics is gentle, non-arrogant, and biblical. The maximum criminal penalty for blasphemy cases is ten years, and there is no equal legal protection between religious minorities and majorities in the application of the "Conditio Sine Qua Non Principle", so to defend it is enough to reveal the truth of God's Word without attacking other people's religions. ABSTRAKIde penulisan topik ini berawal dari pengamatan dimedia sosial ada beberapa apologet Kristen terjerat hukum akibat dugaan kasus penodaan agama dan penyebaran informasi bohong saat melakukan pembelaan terhadap iman Kristiani. Penelitian ini bertujuan menemukan aturan hukum sebab akibat dalam penodaan agama, memberikan wawasan dan tujuan apologetika, bagaimana apologetika yang tidak melanggar norma hukum dan norma agama. Metode yang digunakan pada penelitian ini adalah metode kualitatif dengan mengutamakan studi kepustakaan, melakukan pengumpulan data melalui jurnal ilmiah, berita di media sosial. Hasil temuan mengemukakan; apologetika adalah suatu cara pembelaan iman yang dilakukan ketika iman Kristen diserang oleh Pihak lain, dan ini merupakan kewajiban bagi orang Kristen. Apologetika dilakukan dengan lemah lembut, tidak sombong dan Alkitabiah. Sanksi pidana maksimal dari kasus penodaan agama adalah sepuluh tahun, dan belum adanya perlindungan hukum yang sama antara minoritas dan mayoritas beragama dalam penerapan “Asas Conditio Sine Qua Non”, sehingga untuk melakukan pembelaan cukup mengungkap kebenaran Firman Tuhan tanpa menyerang agama orang lain. Kata Kunci : Apologetika, Iman dan Rasa Adil
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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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BARRS, JERRAM. "Schaeffer's Apologetics." Unio Cum Christo 6, no. 1 (April 1, 2020): 211. http://dx.doi.org/10.35285/ucc6.1.2020.not1.
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This Article Presents Francis Schaeffer’s Apologetics Through A Consideration Of His Work And Writings. It Starts With An Overview Of His Books And Lectures, Which Reveal A Passion To Present Biblical Truth In A Way Relevant To The Questions Of His Interlocutors. Compassion And Encouragement, Motivated By His View Of The Dignity Of All, Characterized His Approach. The Article Then Answers Some Common Criticisms Of His Method. Persuasion, Life, And Prayer Were Key, As Illustrated By The Work Of L’Abri. Schaeffer’s Apologetic Methodology Was Presuppositionalist, Yet He Was More An Evangelist Than An Academic Apologist. KEYWORDS:
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Mihai, Constantin-Ionuț. "Gregory Thaumaturgus and Early Christian Apologetics." Vigiliae Christianae 75, no. 2 (January 28, 2021): 185–204. http://dx.doi.org/10.1163/15700720-12341470.
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Abstract Gregory Thaumaturgus has only occasionally been discussed in relation to early Christian apologetics. The paper provides a new step in this direction by exploring the points of contact between Gregory’s Address to Origen and previous apologetic literature. As the analysis below will indicate, the Address shows parallels with several apologetic texts from the second and early third century, both in terms of content and style. By discussing the apologetic topics and strategies found in the Address, I will argue that Gregory intended to respond, at least indirectly, to some of the main charges raised against Christians by their pagan opponents. Such an approach not only sheds light on the content and purposes of the Address, but also illuminates the historical and literary background against which Gregory wrote his text.
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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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Noy, David. "APOLOGETICS." Classical Review 52, no. 1 (March 2002): 138–40. http://dx.doi.org/10.1093/cr/52.1.138.
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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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Afifah, Farida Nur, and Rini Susanti. "POLEMIK TERMINOLOGI KAJIAN ISLAM ANTARA ISLAMIC APOLOGETICS DAN ISLAMIC STUDIES PERSPEKTIF MAJID DANESHGAR." El-Adabi: Jurnal Studi Islam 3, no. 1 (June 23, 2024): 32–49. http://dx.doi.org/10.59166/el-adabi.v3i1.208.
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Islamic studies which are mostly carried out by Muslim academies, are apparently considered apologetic by Majid Daneshgar. According to Daneshgar, Islamic apologetics refer to a set of scholarly approaches and practices rooted in Muslim academies around the world that effectively protect Muslims from critical thinking about Islam and the koran. Through qualitative methods using literature study. This paper will analyze and criticize Daneshgar’s thinking using Jarl Manheim’s theory of the sociology of knowledge. The results of this research found two important points. First, Daneshgar's thesis on the apologetics of Islamic studies in the Muslim academic environment cannot be separated from Majid Daneshgar's socio-historical construction. How Daneshgar grew up in a Shiite tradition and was influenced by critical thoughts from Western scholars. Second. Daneshgar has overgeneralized Muslim academies. Daneshgar only focuses on apologetic studies and ignores critical studies conducted by Muslim academies. The most important finding from this research is that not all Western scholars' thoughts are suitable and should be adopted by Muslims. The dominance of Western thought will make Muslims trapped in a captive mind so that Muslims lose their own originality.
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Griffiths, Paul J. "Introducing Apologetics." Faith and Philosophy 28, no. 3 (2011): 359–65. http://dx.doi.org/10.5840/faithphil201128336.
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Hay, Jared. "Narrative Apologetics." Expository Times 133, no. 3 (December 2021): 133. http://dx.doi.org/10.1177/00145246211054274.
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McGowan, John. "Liberal Apologetics." Novel 51, no. 1 (May 1, 2018): 117–20. http://dx.doi.org/10.1215/00295132-4357572.
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Atkinson, David. "Humble Apologetics." Theology 107, no. 836 (March 2004): 135–36. http://dx.doi.org/10.1177/0040571x0410700214.
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Durston, Kirk. "Humble Apologetics." Philosophia Christi 5, no. 2 (2003): 662–67. http://dx.doi.org/10.5840/pc20035276.
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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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Joko Prihanto and Novie Santoso. "The Role of Apologetics in Strengthening the Faith of Youth Against Skepticism." Formosa Journal of Multidisciplinary Research 2, no. 8 (August 30, 2023): 1473–88. http://dx.doi.org/10.55927/fjmr.v2i8.5236.
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Adolescent development is a stage that cannot be avoided by children who develop and grow towards maturity. In this condition there is a lot of turmoil within teenagers, including in matters of faith. Many teenagers are starting to leave their faith and the church, this happens because there are not many sources containing the truth that can be found by teenagers, including parents and the church. It was found that teenagers only wanted to get answers to their doubts including evidence of the truth, they did not close themselves off to the truth. Apologetics can help teenagers answer doubts about their Christian faith. What teenagers need is guidance and direction from parents and the Church as apologists who can answer their doubts and strengthen their faith beliefs. The church can equip parents with apologetic supplies and at the same time the church can directly provide apologetics to teenagers.
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Nielsen, Emil Børty. "Apologetics beyond arguments. En kort introduktion til en afhandling om apologetikens natur og metode." Theofilos 14, no. 13 (February 28, 2022): 187–94. http://dx.doi.org/10.48032/theo/14/1/17.
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I august 2022 forsvarede forfatteren sin ph.d.-afhandling Apologetics Beyond Arguments: An analysis and evaluation of the apologetic methods of Richard Swinburne, Alister McGrath, and Stanley Hauerwas ved MF Norwegian School of Theology, Religion and Society i Oslo. Atle Ottesen Søvik og Jeppe Bach Nikolajsen har været vejledere på projektet. Bedømmelseskomiteen bestod af Nancey Murphy, Niels Henrik Gregersen og Harald Hegstad. I denne forum-artikel præsenteres hovedtankerne i dette ph.d.-projektet.
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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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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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Wiley, Daniel. "Retaking Mars Hill." Evangelical Quarterly 92, no. 4 (December 9, 2021): 328–50. http://dx.doi.org/10.1163/27725472-09204003.
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Abstract Presuppositionalists argue that Paul’s address at Mars Hill offers biblical grounds for presuppositional apologetics and that evidentialists misinterpret the same address in support of their own position. A critical evaluation of this claim requires the examination of six issues in Acts 17:16–34 which have implications for apologetic method: (1) Paul’s pre-Mars Hill ministry in Athens; (2) The captatio benevolentiae of Paul’s exordium; (3) The Unknown God; (4) The parallels to Greek philosophical thought in the body of Paul’s address; (5) Paul’s citation of Greek poets; and (6) Paul’s appeal to the resurrection as proof. A correct interpretation of these issues will prove that the presuppositional criticism of evidentialism is unsubstantiated and that Paul’s Mars Hill address better fits a broad evidentialist apologetic than a presuppositional apologetic.
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Ferianti, Yuli. "PENDIDIKAN APOLOGETIKA KRISTEN SEBAGAI JEMBATAN TERHADAP KEYAKINAN SAKSI YEHUWA." Inculco Journal of Christian Education 1, no. 1 (February 28, 2021): 61–68. http://dx.doi.org/10.59404/ijce.v1i1.14.
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Abstrak: Meskipun sudah termasuk dalam salah satu agama yang diakui di Indonesia, pengajaran Saksi Yewuwa tetap menjadi pro dan kontra. Persoalan yang muncul adalah: Bagaimanakah metode doktrinasi Saksi Yehuwa? Bagaimanakah membangun pendidikan apologetika Kristen sebagai jembatan komunikasi Kristen terhadap para saksi Yehuwa? Jawaban adalah: Pertama, (1) mereka yang sering menyebarkan doktrin-doktrin aliran mereka itu. Bahkan mereka gencar melakukan penginjilan-penginjilan di kota-kota besar maupun di pedalaman, yang lebih lagi yaitu bahkan mereka menginjili bukan hanya orang-orang di luar Kristen, mereka secara terang-terangan menginjili orang-orang Kristen baik di kota maupun di desa. (2) dilihat dari luar, Organisasi saksi Yehova sepertinya dapat diartikan sebagai salah satu aliran Kristen. Mereka membaca Alkitab dan menghormati Yesus Kristus. Akan tetapi apabila diselidiki lebih lanjut, gerakan tersebut lebih tepat disebut sebagai suatu bidat dalam agama Kristen. Mereka tidak menerima Yesus sebagai penjelmaan Tuhan Allah, menolak paham Trinitas (Tritunggal) dan banyak lagi ajaran saksi Yehuwa yang secara umum ditolak oleh umat Kristen (termasuk umat Katolik). Kedua, membangun pendidikan apologetika Kristen sebagai jembatan komunikasi Kristen terhadap para saksi Yehuwa perlu mengembangkan adalah: apologetika sebagai Jembatan Komunikasi dan pendidikan Apologetika sebagai Jembatan Komunikasi. Abstract: Even though it is included in one of the recognized religions in Indonesia, Witness Yehuwa teachings are still pros and cons. The problem that arises is: What is the method of doctrine of Jehovah's Witnesses? How to build Christian apologetic education as a Christian communication bridge to Jehovah's witnesses? The answers are: First, (1) those who often spread the doctrines of their sect. In fact they are aggressively doing evangelism in big cities and in the interior, what is more, they even evangelize not only non-Christians, they openly evangelize Christians both in cities and in villages. (2) from the outside, the Jehovah's Witness Organization seems to be interpreted as a Christian sect. They read the Bible and respect Jesus Christ. However, if investigated further, the movement is more accurately described as a heresy in Christianity. They do not accept Jesus as the incarnation of God, reject the understanding of the Trinity (Trinity) and many other teachings of Jehovah's witnesses that are generally rejected by Christians (including Catholics). Second, building Christian apologetic education as a Christian communication bridge to Jehovah's witnesses needs to develop, namely: apologetics as a Communication Bridge and Apologetic education as a Communication Bridge.
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Talbot, Christopher. "In the Beginning was Pre-Evangelism: An Examination of Francis Schaeffer’s Doctrine of Creation as an Apologetic." Theofilos 13, no. 1/2 (February 28, 2021): 79–94. http://dx.doi.org/10.48032/theo/13/1/7.
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Much of modern apologetic discussion regarding the Genesis account emphasizes the debate on the age of the Earth. Because of this shift in focus, a bifurcation is seen between the doctrine of Creation (a theological concern) and views of creationism (an apologetic con cern). While these areas certainly have distinct foci, one wonders whether the division has been unnecessarily amplified, specifically with two so closely related fields of research. Considering current divisions, one wonders how Creation and creationism can be best understood in relation to one anoth er, particularly as it relates to apologetics. To explore this query, Francis Schaeffer offers a unique perspective of the connection between Creation and creationism. Therefore, this paper will argue that for Francis Schaef fer, his doctrine of Creation (instead of creationism) offered a foundational framework for his apologetic and evangelistic method.
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Pattison, George. "Art and Apologetics." Modern Churchman 32, no. 5 (January 1991): 24–30. http://dx.doi.org/10.3828/mc.32.5.24.
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Kallay, Hunter. "Thinking about Apologetics." Expository Times 133, no. 4 (January 2022): 177–78. http://dx.doi.org/10.1177/00145246211070508.
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van der Krogt, Christopher J. "Jihād without apologetics." Islam and Christian–Muslim Relations 21, no. 2 (March 25, 2010): 127–42. http://dx.doi.org/10.1080/09596411003619764.
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Sullivan, John. "Blondel and Apologetics." Downside Review 105, no. 358 (January 1987): 1–11. http://dx.doi.org/10.1177/001258068710535801.
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Werpehowski, William. "Ad Hoc Apologetics." Journal of Religion 66, no. 3 (July 1986): 282–301. http://dx.doi.org/10.1086/487398.
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Coleman, S. "An Anthropological Apologetics." South Atlantic Quarterly 109, no. 4 (September 27, 2010): 791–810. http://dx.doi.org/10.1215/00382876-2010-017.
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Urbaniak, Szczepan. "Phenomenology as Apologetics." Forum Philosophicum 27, no. 2 (December 27, 2022): 193–210. http://dx.doi.org/10.35765/forphil.2022.2702.12.
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In this article, we analyse the relation of philosophy and theology in the work of Jean‑Luc Marion in order to be able to see not only how the phenomenology of givenness can serve as a “new apologetics” for theology, but also how Marion’s phenomenology itself, in its historical development and in its core principle and method, is influenced and changed by theological phenomena. We present three ways of describing the relation, tension, mutual influence and separation of philosophy and theology: firstly, in line with Pascal’s distinction between the orders of reason and of the heart; secondly, in phenomenology, in terms of indications to the effect that there can be a phenomenon of revelation in the mode of possibility that is distinguished from the phenomenon of Revelation in theology in the mode of historicity; and thirdly, by analogy with Christian apologetics. In particular, we analyse this third dimension, putting forward the thesis that Marion’s phenomenology itself has some characteristics of the Christian apologetics he describes. We try to demonstrate this interpretation of his phenomenology in its key dimensions, such as the counter-method and descriptions of the phenomena of love and revelation, which constitute the culmination of the phenomenology of givenness, although at the same time, as it were, its limit, crossing over into the theological order.
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Desmazières, Agnès. "Psychology against Medicine ? Mysticism in the Light of Scientific Apologetics." Revue belge de philologie et d'histoire 88, no. 4 (2010): 1191–212. http://dx.doi.org/10.3406/rbph.2010.9587.
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The foundation, in 1884, of the Bureau des constatations médicales, responsible of the medical authentification of the miraculous healings in Lourdes, signals the start of a “ medicalization of the miracle”. The Catholic physicians establish their competence in the discrimination of “ true” and “ false” mysticism and value a medical apologetic aimed at responding to the rationalistic critics. However, since the 1920s, their authory has been challenged by Catholic psychologists, led by the Italian Franciscan Agostino Gemelli, future president of the Pontifical Academy of Sciences, who marks himself out as an opponent of the stigmatized Padre Pio and fights for a positive apologetic based on the autonomy of sciences, against the religious appropriation of sciences by Catholic physicians. The scientific discussions over the Marian apparitions of Beauraing (Belgium) illustrate this clash between medical and psychological apologetics. They exemplify the process of “ psychologization of mysticism”, highlighted by Michel de Certeau, and the rise of a modern criticism of mystical phenomena, which owes not only to psychology but also to the development of a lay spirituality, detached from popular religion.
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Sell, Alan. "Confessing the Faith in the Intellectual Context." Journal of Reformed Theology 1, no. 2 (2007): 132–52. http://dx.doi.org/10.1163/156973107x197329.
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AbstractIn this paper an account is offered of a project concerning the prolegomena to Christian apologetics. Two historical soundings are discussed that, between them, raise the questions of the starting-point and content of Christian apologetics. The primary Christian confession and the identity of the confessors are considered, and the challenges to apologetics from within and without the church are noted. The presuppositions concerning transcendence, immanence, and history are discussed, as are the traditional starting-points of reason, faith, and experience. The conclusion is that Christian apologetics will take the form of a reasoned eclecticism that sets out from, and is compatible with, God's saving act in Christ.
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Heering, Jan Paul. "The Sources of Grotius’s De Veritate Religionis Christianae." Grotiana 35, no. 1 (December 6, 2014): 53–65. http://dx.doi.org/10.1163/18760759-03501005.
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Grotius’ apologetic work De veritate must be described as traditional, because the author took all his arguments from existing apologetic literature. He allowed himself some freedom to choose from the apologetic works of such disparate authors as the Protestant Philippe Duplessis-Mornay, the Roman catholic Juan Luis Vives, and the anti-trinitarian Faustus Socinus. What was remarkable in this work was the new combination of arguments. He defended a natural theology like in his early, unpublished work Meletius. This work can be viewed as a predecessor of De veritate. Grotius combined his natural theology with a factual proof of Christian religion, the model for which he found in Socinus’ work De auctoritate Sacrae Scripturae. But his really innovative contribution to apologetic literature was his reduction of the material: he refrained from discussing Christian doctrines and thereby detached apologetics from dogmatics. Thus he wished to offer a remedy for the sickness of Christianity of his days, which in his opinion was plagued by dogmatic disputes that had driven out the truth.
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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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Barnard, Justin D. "Petrine apologetics: Hope, imagination, and forms of life." Review & Expositor 111, no. 3 (August 2014): 274–80. http://dx.doi.org/10.1177/0034637314533292.
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In practice, apologetics is all about arguments. The danger in this lies in the fact that hope, a key feature of the classic apologetics proof-text (1 Pet 3:15), gets overlooked. This article suggests that the task of apologetics must be grounded in an eschatological hope—one that manifests itself in the embodied forms of life that believers inhabit. Moreover, since imagination is the faculty that gives concrete form to hope, the most urgent task of apologetics in the twenty-first century is not the perpetuation of ratiocination, but the recovery of lively imaginations. Specifically, we are to imagine and lead lives of quiet moral confidence in cultures whose flirtation with despair leaves them bereft of meaning.
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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.