Thursday, January 30, 2020

Apologetics as a search term on Wordsearch software


Apologetics.
Christian apologetics, broadly conceived, is argumentation on behalf of the Christian faith. Its substance is derived from revelation, while its packaging reflects the culture it addresses. Presumably, apologetics is directed toward those outside the Christian community, but in reality the audience is usually those within the Christian community.
Apologetics was imported to America ready-made from Great Britain. At the close of the eighteenth century, English and French deism* penetrated most facets of American life. College presidents such as Timothy Dwight* at Yale* and Mark Hopkins* at Williams spoke out against deism, and courses in Christian evidences soon appeared at Transylvania (1789), Harvard* (1807), Princeton* (1821), Amherst (1822), Dartmouth* (1822), Williams (1822) and Yale (1822). Christian evidences were required in the newly founded state universities of Michigan, Ohio, Indiana, South Carolina, Wisconsin and Mississippi. Evidences were taught at Mississippi in the regular curriculum from 1850 to 1930. The British anti-deistic apologetic became the standard, particularly that of Joseph Butler (1692-1752) and William Paley (1743-1805). Many schools required both Butler and Paley as texts, but almost always, Paley.
A consensus on apologetics was possible among Protestants because of a commonly accepted epistemology, agreed upon by deists and traditionalists alike. This was the epistemology of the British philosopher John Locke (1632-1704), which was mediated through Scottish Common Sense Realism* and later flew under the flag of Baconianism. Locke held that all ideas are derived from experience, either sensation or reflection. The mind can synthesize these raw data and engage in rational demonstration with profit, especially in matters pertaining to God. Scientific knowledge came from empirical data, and religious knowledge from Scripture* and experience. Despite differing nuances, all eighteenth- and nineteenth-century American apologists agreed epistemologically. At stake was the deist rejection of miracles, as well as the necessity of revelation. The burden of apologetics, therefore, consisted in marshaling historical evidence for the miracles, and the necessity and authenticity of the Scriptures.
Butler argued in Analogy of Religion (1736) that neither miracles nor Scripture can be proven with final certainty, but then neither can scientific propositions. Conclusions in either case are probable. For Paley (View of the Evidences of Christianity, 1794), the miracles, fulfilled prophecies and the triumph of Christianity establish the veracity of the Christian faith. The miracles are attested by at least twelve credible witnesses. Americans who drew upon these British predecessors were Alexander Campbell* in his debate with Robert Owen* on Evidences of Christianity (1829) and Mark Hopkins's Lectures on the Evidences of Christianity (1858).
The influence of deism had waned by the 1850s, but new challenges appeared on the horizon—first evolution* and then the new form of biblical interpretation,* higher criticism. Discussions of evolution only became incorporated into apologetics proper after the turn of the century. Higher criticism, however, was another matter. The traditionalists defended the veracity of the Scripture and set out to prove that the documents were written by Moses, the prophets and the apostles, and therefore were a credible witness to the revelation from God. Such was the thrust of books by George P. Fisher* (1889), Harvey W. Everest (1884) and J. W. McGarvey* (1886).
After 1900 apologetics became more and more problematic. The American epistemological consensus gradually eroded. The first challenge was Hegelianism in its various forms. But it was the rigorous empiricism of neo-Kantianism, with its severe reservations about the possibility of divine action, which destroyed the possibility of a pan-apologetic. Liberals* and fundamentalists* could no longer talk with each other because the fundamentalists retained the older Lockian epistemology while the liberals followed first Hegel and then Kant or the pragmatists.
A revival followed World War 2* with the apologetic theology of Paul Tillich* and the conservative apologetics of Gordon H. Clark,* Edward J. Carnell* and Bernard Ramm. Tillich argued that culture provided the questions, specifically the alienation of modern man, and biblical faith the answers. His views drew considerable attention in a decade intrigued with depth psychology. Clark championed fundamentalistic Calvinism* by showing that all other positions violated the law of noncontradiction. His defense was therefore philosophical rather than historical. Carnell and Ramm hoped to command the attention of the wider Christian community—Carnell through the law of noncontradiction and history, and Ramm by characterizing the varieties of apologetics—but they primarily captivated fellow conservatives. They did, however, enter the international arena by discussing the classical apologists as well as neoorthodox* theologians.*
By the late 1960s the neoorthodox theologians were passing from the scene, and American intellectuals were increasingly fractured epistemologically, affirming logical positivism, language analysis, phenomenology, existentialism,* neo-Kantianism, process,* personalism, pragmatism and neo-Thomism* (with its attendant Roman Catholic* and Anglican* apologetics). The conservatives, in contrast, embraced either Cartesian rationalism, Lockian empiricism or both, and turned their attention to experiential and relational* theology, which retained an empirical foundation but without the prosaic Lockian confines.
Bibliography. B. Willey, Christianity Past and Present (1952); E. Flower and M. G. Murphey, A History of Philosophy in America (1977); R. C. Sproul, J. Gerstner, A Lindsley, Classical Apologetics (1984); J. O. Filbeck, The Christian Evidence Movement (1946).
T. H. Olbricht
Dictionary of Christianity in America.[1]

Pocket Dictionary of Apologetics & Philosophy of Religion: 300 Terms Thinkers Clearly Concisely Defined - Evans, C Stephen, PhDApologetics.
The rational defense of Christian faith. Historically, apologetic arguments of various types have been given: philosophical arguments for the existence of God; arguments that the existence of God is compatible with suffering and evil; historical arguments, such as arguments from miracles and fulfilled prophecies; and arguments from religious experience, including mystical experience. (See argument from prophecy; evil, problem of; mysticism; theistic arguments.) Some distinguish positive apologetics, which attempts to argue for the truth of Christianity, from negative apologetics, which merely attempts to remove barriers to faith by responding to critical attacks.
Pocket Dictionary of Apologetics & Philosophy of Religion.[2]



The Hodder Pocket Dictionary of Theological Terms - Grenz, Stanley J., Mr., and Guretzi, David, and Nordling, Cherith FeeApologetics.
Occasionally called eristics, apologetics is the formal defense of the Christian faith. Historically, Christian theologians have differed as to whether apologetics is appropriate to the presentation of the gospel, and if so, how it should be accomplished. Depending on how they have answered these questions, apologists have appealed to rational argumentation, empirical 14evidence, fulfilled prophecy, authorities of the church or mystical experience in defending such beliefs as the existence of God, the authority of Scripture, the deity of Christ and the historicity of Jesus' resurrection. See also polemics.-- 

The Hodder Pocket Dictionary of Theological Terms

by Mr. Stanley J. GrenzDavid Guretzi, Cherith Fee Nordling [3]


Appendix / Bibliography














Pocket Dictionary of Apologetics & Philosophy of Religion: 300 Terms Thinkers Clearly Concisely Defined - Evans, C Stephen, PhD

The Hodder Pocket Dictionary of Theological Terms - Grenz, Stanley J., Mr., and Guretzi, David, and Nordling, Cherith Fee























"Apologetics" as a search on logos bible software

"Apologetics" Search results:

2 Co 10:1–12
   Now, I myself, Paul, beg of you, please, through the meekness and sweet  reasonableness of the Christ, who indeed in personal appearance am [as  some of you say by way of reproach] grovelling, slavish, mean-spirited  [the pagan attitude towards the Christian grace of humility] among you,  but being absent, am of good courage toward you, [however that may be], I  beg of you, please, that when I am present, I may not be courageous  with the confidence with which I am counting on myself to be bold toward  certain who take account of us as ordering our behavior in accordance  with mere human considerations. For, though we are ordering our behavior  in the sphere of human experience, not in accordance with mere human  considerations are we waging warfare [against evil], for the weapons of  our warfare are not human but mighty in God’s sight, resulting in the  demolition of fortresses, demolishing reasonings and every haughty  mental elevation which lifts itself up against the experiential  knowledge [which we believers have] of God, and leading captive every  thought into the obedience to the Christ, and being in readiness to  discipline every careless, apathetic hearing of and disobedience to the  Word [if there remain any still disobedient] when your obedience [to me  and my apostolic authority] shall be fulfilled. You are in the habit of  looking at external appearance. If, as is the case, anyone has fully  persuaded himself that he is Christ’s [belongs to a special party of  which he has placed Christ at the head], let him be considering this  again with himself, that just as he himself belongs to Christ, so also  do we. For, even if I should boast somewhat more abundantly concerning  our authority which the Lord gave me for your building up and not for  your casting down, I shall not be put to shame, in order that I may not  seem as if I would make you afraid by my letters, because his letters,  indeed, they say, are weighty and powerful, but his bodily presence is  weak and his discourse of no account. Let such a one [who makes comments  such as the above] take into account this fact that the kind of person  we are in our discourse through our letters when we are absent, such are  we also in action when we are present. For we are not daring to judge  ourselves worthy to be among nor compare ourselves with certain ones of  those who are commending themselves. But they themselves, measuring and  comparing themselves with themselves, are without understanding.

Philippians 1:7–8 
    Even as it is only just and right on my part to be constantly turning my mind in the direction of this very thing in behalf of all of you [namely, the completion of God’s good work in you], because you are holding me in your heart both in my defense and in my confirmation of the good news, all of you being sharers with me in this grace, for my witness is God, how I long after all of you with the tenderheartednesses of Christ Jesus.

1 Timothy 6:20–21 
    O, Timothy, that which was committed to you, guard, turning away from unhallowed and empty mouthings and oppositions of the falsely named knowledge, which [knowledge] certain ones announcing, missed the mark concerning the Faith. The grace be with all of you.

1 Peter 3:13–17 
    And who is he that will do you evil if you become zealots of the good? But if even you should perchance suffer for the sake of righteousness, you are spiritually prosperous ones. Moreover, do not be affected with fear of them by the fear which they strive to inspire in you, neither become agitated, but set apart Christ as Lord in your hearts, always being those who are ready to present a verbal defense to everyone who asks you for a logical explanation concerning the hope which is in all of you, but doing this with meekness and a wholesome serious caution, having a conscience unimpaired, in order that in the very thing in which they defame you, they may be put to shame, those who spitefully abuse, insult, and traduce your good behavior which is in Christ; for it is better when doing good, if perchance it be the will of God that you be suffering, rather than when doing evil.



https://sermons.faithlife.com/sermons/220215-apologetics-and-evangelism:-the-essential-connection


Bible Study 1.3.18 - Basic Theology Series



    1 Timothy 4:11–16


__________________________________________________________________________________________________________________
How Do We Know The Bible Is From God?


    2 Timothy 3:16–17         2 Peter 1:20–21        Leviticus 12:3         Deuteronomy 18:22        Genesis 7:20



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100 Names of Jesus

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Ralph Andrus      Illustration     Submitted                                            
Names

Advocate (1 John 2:1)
Almighty (Rev. 1:8Mt. 28:18)
Alpha and Omega (Rev. 1:822:13)
Amen (Rev. 3:14)
Apostle of our Profession (Heb. 3:1)
Atoning Sacrifice for our Sins (1 John 2:2)
Author of Life (Acts 3:15)
Author and Perfecter of our Faith (Heb. 12:2)

Author of Salvation (Heb. 2:10)





Beginning and End (Rev. 22:13)
Blessed and only Ruler (1 Tim. 6:15)
Bread of God (John 6:33)
Bread of Life (John 6:356:48)
Bridegroom (Mt. 9:15)
Capstone (Acts 4:111 Pet. 2:7)
Chief Cornerstone (Eph. 2:20)
Chief Shepherd (1 Pet. 5:4)
Christ (1 John 2:22)
Creator (John 1:3)
Deliverer (Rom. 11:26)
Eternal Life (1 John 1:25:20)
Gate (John 10:9)
Faithful and True (Rev. 19:11)
Faithful Witness (Rev. 1:5)
Faithful and True Witness (Rev. 3:14)
First and Last (Rev. 1:172:822:13)
Firstborn From the Dead (Rev. 1:5)
Firstborn over all creation (Col. 1:15)
Gate (John 10:9)
Good Shepherd (John 10:11,14)
Great Shepherd (Heb. 13:20)
Great High Priest (Heb. 4:14)
Head of the Church (Eph. 1:224:155:23)
Heir of all things (Heb. 1:2)
High Priest (Heb. 2:17)
Holy and True (Rev. 3:7)
Holy One (Acts 3:14)
Hope (1 Tim. 1:1)
Hope of Glory (Col. 1:27)
Horn of Salvation (Luke 1:69)
I Am (John 8:58)
Image of God (2 Cor. 4:4)
Immanuel (Mt. 1:23)
Judge of the living and the dead (Acts 10:42)
King Eternal (1 Tim. 1:17)
King of Israel (John 1:49)
King of the Jews (Mt. 27:11)
King of kings (1 Tim 6:15Rev. 19:16)
King of the Ages (Rev. 15:3)
Lamb (Rev. 13:8)
Lamb of God (John 1:29)
Lamb Without Blemish (1 Pet. 1:19)
Last Adam (1 Cor. 15:45)
Light of the World (John 8:12)
Lion of the Tribe of Judah (Rev. 5:5)
Living One (Rev. 1:18)
Living Stone (1 Pet. 2:4)
Lord (2 Pet. 2:20)
Lord of All (Acts 10:36)
Lord of Glory (1 Cor. 2:8)
Lord of lords (Rev. 19:16)
Man from Heaven (1 Cor. 15:48)
Mediator of the New Covenant (Heb. 9:15)
Mighty God (Isa. 9:6)
Morning Star (Rev. 22:16)
Offspring of David (Rev. 22:16)
Only Begotten Son of God (John 1:181 John 4:9)
Our Great God and Savior (Titus 2:13)
Our Holiness (1 Cor. 1:30)
Our Husband (2 Cor. 11:2)
Our Protection (2 Thess. 3:3)
Our Redemption (1 Cor. 1:30)
Our Righteousness (1 Cor. 1:30)
Our Sacrificed Passover Lamb (1 Cor. 5:7)
Power of God (1 Cor. 1:24)
Precious Cornerstone (1 Pet. 2:6)
Prophet (Acts 3:22)
Rabbi (Mt. 26:25)
Resurrection and Life (John 11:25)
Righteous Branch (Jer. 23:5)
Righteous One (Acts 7:521 John 2:1)
Rock (1 Cor. 10:4)
Root of David (Rev. 5:522:16)
Ruler of God’s Creation (Rev. 3:14)
Ruler of the Kings of the Earth (Rev. 1:5)
Son of David (Lk. 18:39)
Son of God (John 1:49Heb. 4:14)
Son of Man (Mt. 8:20)
Son of the Most High God (Lk. 1:32)
Source of Eternal Salvation for all who obey him (Heb. 5:9)
The One Mediator (1 Tim. 2:5)
The Stone the builders rejected (Acts 4:11)
True Bread (John 6:32)
True Light (John 1:9)
True Vine (John 15:1)
Truth (John 1:1414:6)
Way (John 14:6)
Wisdom of God (1 Cor. 1:24)
Word (John 1:1)
Word of God (Rev. 19:13)


Appendix / Bibliography     

Wuest, K. S. (1961). The New Testament: an expanded translation (2 Co 10:1–12 --- Philippians 1:7–8  --- 1 Timothy 6:20–21  --- 1 Peter 3:13–17). Grand Rapids, MI: Eerdmans.





















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