This dissertation examines the influence and role of the Holy Spirit in the task of apologetics. The first chapter recognizes the historical dearth of apologetic engagement dealing with the Spirit, and it lays out the need to intentionally correct this scarcity. This chapter in particular acknowledges that certain perspectives--Reformed, Anglican-Methodist, and charismatic--have already begun to reengaged the essential work of the Spirit in apologetics. And, finally, this chapter argues that various thinkers within these perspectives will shed light on developing a more robust Spirit apologetic. Chapter 2 highlights the impetus for re-engaging the Spirit as he relates to apologetics Alvin Plantinga, and so-called Reformed Epistemology, have reintroduced a place for the Spirit in apologetics, focusing primarily on the experiential component of the internal instigation of the Holy Spirit, which operates as a special kind of cognitive equipment. Chapter 3 discusses the Spirit and apologetics as relates to the Anglican-Methodist perspective. This chapter begins by connecting these two perspectives--Anglican and Methodist--into a fused perspective. Two key thinkers within this perspective--William Alston and William Abraham--are then examined for their contributions to the Spirit and his experiential deliverance of knowledge. The key part of this Spirit apologetic hones in on the perception or awareness of God . Chapter 4 discusses the charismatic contribution to philosophy in general and the Spirit in particular. As the newest perspective to engage Spirit apologetics, the charismatic chapter begins with a justification for including this perspective in this project. This chapter also examines thinkers--like James K. A. Smith--as they isolate a Spirit apologetic more bent toward affective or emotional epistemic grounding. Chapter 5 concludes this dissertation with a summary of these three perspectives. The Spirit is discussed briefly for his role as an apologist and evangelist, and a concise discussion is included concerning further areas of research and suggestive comments that may be drawn from the conclusions. In addition, this chapter offers a brief and evaluative discussion--based on observations from all perspectives--on the main trajectory of Spirit apologetics.

Female apologetic behaviour in sport includes any behaviour by female athletes that emphasizes a female athlete’s femininity. This behaviour is in response to the masculine and/or lesbian stereotypes associated with female sport participation. This thesis analyzed the female apologetic within Canadian women’s rugby. Attention was paid to the relationship of level of competition, racial identity, sexual orientation and socioeconomic status with female apologetic behaviours. In-depth interviews with nine Canadian, female rugby players from various levels of competition, races and sexual orientations were conducted to explore these negotiations. Judith Butler’s idea of gender performativity was used as a research lens. The participants stated that they did not currently engage in any apologetic behaviour, and it was found that level of rugby, race, sexual orientation, and socioeconomic status did not impact female apologetic behaviours. Rugby was found to be a safe place for the participants to perform resistant versions of femininity.

Female apologetic behaviour in sport includes any behaviour by female athletes that emphasizes a female athlete’s femininity. This behaviour is in response to the masculine and/or lesbian stereotypes associated with female sport participation. This thesis analyzed the female apologetic within Canadian women’s rugby. Attention was paid to the relationship of level of competition, racial identity, sexual orientation and socioeconomic status with female apologetic behaviours. In-depth interviews with nine Canadian, female rugby players from various levels of competition, races and sexual orientations were conducted to explore these negotiations. Judith Butler’s idea of gender performativity was used as a research lens. The participants stated that they did not currently engage in any apologetic behaviour, and it was found that level of rugby, race, sexual orientation, and socioeconomic status did not impact female apologetic behaviours. Rugby was found to be a safe place for the participants to perform resistant versions of femininity.

In this study three apologetic methodologies (evidentialism, Reformed epistemology, and presuppositionalism) are analyzed to determine which method is most coherently related to Reformed theology. It is argued that comparing how each methodology relates the doctrine of Scripture with the doctrine of the resurrection can demonstrate which method is best suited to defending Christianity in its Reformed interpretation. The doctrine of Scripture is taken to be that of full plenary inspiration and inerrancy, and the question is which apologetic method can be successful in defending that position. After contemporary arguments for the historicity of the resurrection of Jesus Christ are surveyed, each of the three respective apologetic methodologies is subjected to an examination and critique. Each method is intra–systematically evaluated to determine whether it suffers from internal contradictions or incoherencies. Each method is further tested to determine whether, on its own internal principles, it is capable of a logical defense of a high doctrinal view of Scripture. The respective methods are also compared and contrasted with each other. A prominent issue is the direction of the methodology, i.e., its sequence. Some strands of evidentialism attempt to move from the historical fact of the resurrection to their doctrine of Scripture; Reformed epistemologists do not necessarily require any historical argumentation at all; presuppositionalists take their doctrine of Scripture and the resurrection as both necessary and mutually reinforcing points in their worldview. In the final analysis, it is the presuppositional methodology which emerges as that which is most capable of coherently defending a doctrine of Scripture that includes full inspiration and inerrancy. This is due to the transcendental nature of the argument that it presents. It is urged in this study, however, that evidences, historical details, and logical analysis are all critically important for a fully–orbed apologetic system. Presuppositionalism needs to be ramified with evidential arguments, even if they are transposed into a transcendental key, as supporting details in a transcendental framework. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2011.

In this study three apologetic methodologies (evidentialism, Reformed epistemology, and presuppositionalism) are analyzed to determine which method is most coherently related to Reformed theology. It is argued that comparing how each methodology relates the doctrine of Scripture with the doctrine of the resurrection can demonstrate which method is best suited to defending Christianity in its Reformed interpretation. The doctrine of Scripture is taken to be that of full plenary inspiration and inerrancy, and the question is which apologetic method can be successful in defending that position. After contemporary arguments for the historicity of the resurrection of Jesus Christ are surveyed, each of the three respective apologetic methodologies is subjected to an examination and critique. Each method is intra–systematically evaluated to determine whether it suffers from internal contradictions or incoherencies. Each method is further tested to determine whether, on its own internal principles, it is capable of a logical defense of a high doctrinal view of Scripture. The respective methods are also compared and contrasted with each other. A prominent issue is the direction of the methodology, i.e., its sequence. Some strands of evidentialism attempt to move from the historical fact of the resurrection to their doctrine of Scripture; Reformed epistemologists do not necessarily require any historical argumentation at all; presuppositionalists take their doctrine of Scripture and the resurrection as both necessary and mutually reinforcing points in their worldview. In the final analysis, it is the presuppositional methodology which emerges as that which is most capable of coherently defending a doctrine of Scripture that includes full inspiration and inerrancy. This is due to the transcendental nature of the argument that it presents. It is urged in this study, however, that evidences, historical details, and logical analysis are all critically important for a fully–orbed apologetic system. Presuppositionalism needs to be ramified with evidential arguments, even if they are transposed into a transcendental key, as supporting details in a transcendental framework. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2011.

1. The central theoretical argument of this study is that Dr. D. Martyn Lloyd-Jones maintains a true and Biblical view of sin and that he sets off his view meaningfully and apologetically against unbiblical views regarding sin. The purpose of the study is to investigate Lloyd-Jones's view of sin and to indicate that it can at present be applied meaningfully and apologetically. 2. To develop and substantiate this argument, the following procedure has been followed: 2.1. Lloyd-Jones's theological background is established as reliable. 2.2. His position regarding apologetics and his points of departure concerning it are dealt with. He begins by examining man and his fall into sin. The gospel, as God's way of salvation, is set against unbiblical views regarding man and his redemption. His points of departure indicate how the fall of man has resulted in a humanistic anthropology and how this in turn has led to unscriptural standpoints regarding sin. The Biblical view of man, on the other hand, is based on man being made in the image of God. The fall of man damage this image of God in man. God restores this image by means of the redeeming sacrifice of his Son so that the restored man can once again become the image bearer through the working of the Holy Spirit. 2.3. Lloyd-Jones's apologetic points of departure are followed by an examination of his views regarding sin. His views are based on the Biblical doctrine of original sin and especially on the text of Romans 5:12-21. Lloyd-Jones's basic premise regarding original sin is: 'The world is as it is today because when Adam sinned all sinned". Effective apologetics should use the Biblical doctrine of original sin by referring to the positive antipole, namely redemption in Christ. 2.4. From original sin flows all acts of sin. That is why the characteristics of sin are investigated. The most important conclusions resulting from the characteristics of sin are: 2.4.1. That sin deliberately rejects and suppresses the truth and that the sinner is pleased about the sin which is committed (Romans 1:32; Philippians 3:19). 2.4.2. That the keyword for sin in the New Testament namely hamrtia, essentially means "missing your goal". However the exegesis of Lloyd-Jones indicates that the sinner does not only miss his goal, but does not even aim at the target; in fact, he aims at a different target from the one God sets for him, instead of the living God being worshipped, the creature and creation are worshipped (Romans 1:18-32). 2.4.3. That sin causes spiritual disintegration. This is why people are so susceptible to superficial and unscriptural trends. 2.4.4. That sin is directed primarily against God (Psalm 51:6). 2.4.5. That a true doctrine of sin calls forth a healthy realisation of sin and therefore also a realisation of one's dependence on God for eternal salvation (cf. Matthews 5:3). 2.4.6. That God's judgement of sin as a breach of his covenant is intensified in the church of the New Testament (d. Hebrews 10:19-31). 2.5. Lloyd-Jones uses his view of sin with the intention of awakening a realisation of sin in unbelievers and in this way encouraging the need for redemption. 2.6. The same doctrine of sin is used to foster the sanctification of believers. The process of sanctification consists of the mortification of sin. This process occurs through the direction of the Holy Spirit. 3. Sinful acts are manifested in false doctrines and false religions. This is why Lloyd-Jones's fields of application are examined. A feature of false doctrines and false religions used virtually throughout by Lloyd-Jones in the apologetic process, is the additions to or detractions from the Bible - or both: 3.1. The Roman Catholic Church adds to Scripture by accepting an open canon as it is embodied in Roman Catholic tradition. It is precisely as The Roman Catholic Church system places itself between man and Christ and in this way people's eternal salvation is compromised. 3.2. In contrast with humanism and the resulting uncertainty concerning eternal salvation in the Aminian theology, Lloyd-Jones focuses on the sovereignty of God and the consequential certainty of salvation in the Calvinistic doctrine of predestination. 3.3. If the Darwinian evolutionary doctrine were true, the Biblical doctrine of sin and salvation would be meaningless. Lloyd-Jones uses the story of creation and the fall of man as it is described in Genesis 1-3 as actual occurrences to show that evolutionism is simply a theory. 3.4. Against Christian Science's focus on temporary and earthly prosperity, Lloyd-Jones places man's eternal prosperity as a higher priority. Sin threatens man's eternal prosperity. The Christian Scientists add to the Bible by placing the Science of Mind above the Bible. They detract from the Bible by regarding sin simply as ignorance. 4. Outstanding and admirable features of Lloyd-Jones's apologetics are the way in which he pursues apologetics and the substantial quality of his discussion. He approaches apologetics in an atmosphere of love for the truth and love for the sinner. Lloyd-Jones's point of departure is essentially a prayerful development and true exposition and application of the Word. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2004.

1. The central theoretical argument of this study is that Dr. D. Martyn Lloyd-Jones maintains a true and Biblical view of sin and that he sets off his view meaningfully and apologetically against unbiblical views regarding sin. The purpose of the study is to investigate Lloyd-Jones's view of sin and to indicate that it can at present be applied meaningfully and apologetically. 2. To develop and substantiate this argument, the following procedure has been followed: 2.1. Lloyd-Jones's theological background is established as reliable. 2.2. His position regarding apologetics and his points of departure concerning it are dealt with. He begins by examining man and his fall into sin. The gospel, as God's way of salvation, is set against unbiblical views regarding man and his redemption. His points of departure indicate how the fall of man has resulted in a humanistic anthropology and how this in turn has led to unscriptural standpoints regarding sin. The Biblical view of man, on the other hand, is based on man being made in the image of God. The fall of man damage this image of God in man. God restores this image by means of the redeeming sacrifice of his Son so that the restored man can once again become the image bearer through the working of the Holy Spirit. 2.3. Lloyd-Jones's apologetic points of departure are followed by an examination of his views regarding sin. His views are based on the Biblical doctrine of original sin and especially on the text of Romans 5:12-21. Lloyd-Jones's basic premise regarding original sin is: 'The world is as it is today because when Adam sinned all sinned". Effective apologetics should use the Biblical doctrine of original sin by referring to the positive antipole, namely redemption in Christ. 2.4. From original sin flows all acts of sin. That is why the characteristics of sin are investigated. The most important conclusions resulting from the characteristics of sin are: 2.4.1. That sin deliberately rejects and suppresses the truth and that the sinner is pleased about the sin which is committed (Romans 1:32; Philippians 3:19). 2.4.2. That the keyword for sin in the New Testament namely hamrtia, essentially means "missing your goal". However the exegesis of Lloyd-Jones indicates that the sinner does not only miss his goal, but does not even aim at the target; in fact, he aims at a different target from the one God sets for him, instead of the living God being worshipped, the creature and creation are worshipped (Romans 1:18-32). 2.4.3. That sin causes spiritual disintegration. This is why people are so susceptible to superficial and unscriptural trends. 2.4.4. That sin is directed primarily against God (Psalm 51:6). 2.4.5. That a true doctrine of sin calls forth a healthy realisation of sin and therefore also a realisation of one's dependence on God for eternal salvation (cf. Matthews 5:3). 2.4.6. That God's judgement of sin as a breach of his covenant is intensified in the church of the New Testament (d. Hebrews 10:19-31). 2.5. Lloyd-Jones uses his view of sin with the intention of awakening a realisation of sin in unbelievers and in this way encouraging the need for redemption. 2.6. The same doctrine of sin is used to foster the sanctification of believers. The process of sanctification consists of the mortification of sin. This process occurs through the direction of the Holy Spirit. 3. Sinful acts are manifested in false doctrines and false religions. This is why Lloyd-Jones's fields of application are examined. A feature of false doctrines and false religions used virtually throughout by Lloyd-Jones in the apologetic process, is the additions to or detractions from the Bible - or both: 3.1. The Roman Catholic Church adds to Scripture by accepting an open canon as it is embodied in Roman Catholic tradition. It is precisely as The Roman Catholic Church system places itself between man and Christ and in this way people's eternal salvation is compromised. 3.2. In contrast with humanism and the resulting uncertainty concerning eternal salvation in the Aminian theology, Lloyd-Jones focuses on the sovereignty of God and the consequential certainty of salvation in the Calvinistic doctrine of predestination. 3.3. If the Darwinian evolutionary doctrine were true, the Biblical doctrine of sin and salvation would be meaningless. Lloyd-Jones uses the story of creation and the fall of man as it is described in Genesis 1-3 as actual occurrences to show that evolutionism is simply a theory. 3.4. Against Christian Science's focus on temporary and earthly prosperity, Lloyd-Jones places man's eternal prosperity as a higher priority. Sin threatens man's eternal prosperity. The Christian Scientists add to the Bible by placing the Science of Mind above the Bible. They detract from the Bible by regarding sin simply as ignorance. 4. Outstanding and admirable features of Lloyd-Jones's apologetics are the way in which he pursues apologetics and the substantial quality of his discussion. He approaches apologetics in an atmosphere of love for the truth and love for the sinner. Lloyd-Jones's point of departure is essentially a prayerful development and true exposition and application of the Word. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2004.

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis outlines Augustine’s thought on justice as articulated in The City of God: against the Pagans. The purpose of the study was to investigate the place and role of his convictions about justice in his apologetic project. To this end, Books 19-22 of The City of God were read within the historical, religious and ideological contexts of Augustine’s day. Aspects deemed relevant to the stated goals of the thesis and which were therefore surveyed, were pagan-Christian relations and Neo-Platonism in the fifth century; the sacking of Rome in AD 410, a perceived injustice which occasioned rampant calumnies against the Christians and questions regarding the justice of God; secular jurisprudence and legal practice, with a focus on the role of bishops in dispensing justice; biblical perspectives on justice. A reading of Books 19-22 of the City of God was then done, in which it was found that justice was viewed by Augustine as subordinate to, but straining toward the Supreme Good, identified as peace. Moreover, it was shown that Augustine’s perspective on justice is inextricably linked with his eschatological convictions. These are that God is set to establish an eternal City, composed of those who, throughout history, have pledged allegiance to Him. That city is characterised by peace and justice, as determined by God. Any peace or manifestation of justice in the present age was shown to flow from humankind’s predisposition toward self-love (egotism). As such, they are presented by Augustine as a poor reflection of the perfect peace and justice that will be established by God. With regard to Augustine’s defence of the Christian faith, it was found that he employs a model of argumentation which takes as its point of departure the worldviews of his opponents, showing up cracks in their thinking. He then presents his own perspective as the better alternative. The juxtaposition of the current age, fraught with injustice and chaos, against the eternal peace and justice to be established by God, were shown to be important selling-points for Augustine. For him, life in the eternal City of God was an irresistible offer, which he sought to hold out to his opponents. / AFRIKAANSE OPSOMMING: Hierdie tesis skets Augustinus se denke oor geregtigheid soos geartikuleer in Die Stad van God: teen die Heidene. Die doel van die studie was om die plek en die rol van sy oortuigings oor geregtigheid in sy apologetiese projek te ondersoek. Met hierdie doel is Boeke 19-22 uit Die Stad van God gelees binne die historiese, godsdienstige en ideologiese kontekste van Augustinus se tyd. Aspekte wat as relevant beskou is tot die vermelde doelwitte van die tesis en wat dus ondersoek is, is verhoudings tussen heidene en Christene asook Neo-Platonisme in die vyfde eeu; die plundering van Rome in 410 n.C., ’n vermeende onreg wat aanleiding gegee het tot onbeteuelde laster teenoor die Christene en vrae oor die geregtigheid van God; sekulêre wetsgeleerdheid en regspraktyk, met die fokus op die rol van biskoppe in die beoefening van regspraak; bybelse perspektiewe op geregtigheid. ’n Vertolking van Boeke 19-22 uit Die Stad van God is daarna gedoen, waarin daar bevind is Augustinus het gemeen dat geregtigheid ondergeskik is aan, maar wel streef na, die Hoogste Goed, wat naamlik as vrede geïdentifiseer word. Verder is daar getoon dat Augustinus se perspektief op geregtigheid onlosmaaklik verbind is aan sy eskatologiese oortuigings. Hierdie oortuigings is dat God ’n Ewige Stad sal vestig wat saamgestel is uit dié wat deur die geskiedenis heen trou aan Hom gesweer het. Daardie stad word deur vrede en geregtigheid gekenmerk, soos dit deur God bepaal is. Daar word gewys daarop dat enige vrede of manifestasie van geregtigheid in daardie tyd bloot voortgevloei het uit die mens se geneigdheid tot selfliefde (egotisme). Dít word deur Augustinus voorgehou as ’n swak weerspieëling van die volmaakte vrede en geregtigheid wat deur God ingestel sal word. Wat betref Augustinus se verdediging van die Christelike geloof, is daar bevind dat hy ’n redeneringsmodel gebruik wat die wêreldbeskouings van sy opponente as uitgangspunt gebruik, en só die foute in hul denke uitwys. Hy bied dan sy eie perspektief as die beste alternatief aan. Die naasmekaarstelling van die huidige era, vol ongeregtigheid en chaos, teenoor die ewige vrede en geregtigheid wat deur God ingestel sal word, is uitgewys as belangrike verkoopspunte vir Augustinus. Vir hom was die lewe in die Ewige Stad van God ’n onweerstaanbare aanbod wat hy aan sy opponente wou voorhou.

The purpose of this study is to assess the cogency of Francis Schaeffer‘s apologetic in light of John Frame‘s triperspectival epistemology, giving special attention to the existential perspective evident throughout Schaeffer‘s trilogy. The study achieves this aim by employing the instrumental case study method to meet five specific objectives. First, the study determines the extent to which Schaeffer‘s existential perspective is recognized within the apologetic literature that critically engages with his ideas. Based on these sources, the study determines that this perspective is recognized in Schaeffer‘s work but not as an integral component within a broader perspectival approach to apologetics. Second, the study discovers the ways in which Frame‘s triperspectivalism may be used in analyzing apologetic systems to reveal their strengths, weaknesses and cogency. By giving attention to Frame‘s system as a meta-apologetic, it is evident that this tool is applicable to Schaeffer and to other apologists. This establishes Frame‘s perspectivalism as an appropriate theoretical model to use in an instrumental case study on apologetics. Third, the study analyzes the ways in which Frame‘s triperspectivalism is reflected in Schaeffer‘s trilogy, highlighting the existential perspective. Meeting this objective establishes the central theoretical argument of the study, showing that Frame‘s epistemology reveals the underlying cogency of Schaeffer‘s apologetic credibly (?) and does so most profoundly with respect to the existential perspective. Fourth, the study compares Schaeffer‘s existential perspective with that of E.J. Carnell and secular existentialism, which both apologists confronted. On the basis of Carnell‘s critique of existentialism and his existential apologetic of personal rectitude, credible support is offered for Schaeffer‘s engagement with this philosophical movement and his own existential perspective. Fifth, support is offered for the current relevance of Schaeffer‘s apologetic of personal rectitude by showing how the postmodern situation he anticipated is best addressed using the apologetic tools he offers. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012

Le XVIIIème siècle consacra en France la disjonction idéologique, intellectuelle et spirituelle entre la raison critique et empirique du philosophe et l’anthropologie chrétienne des défenseurs de l’orthodoxie. Toutefois, l’intuition et l’intention d’un syncrétisme humaniste aspirant à voir collaborer l’intelligence scientifique et l’intelligence de la foi survécut à la Renaissance et au Grand siècle pour soutenir la réflexion de littérateurs catholiques reconnus, les abbés Morellet, Coyer, Yvon, Bergier et Raynal. Ces théoriciens de la médiation incarnaient une frange modérée de l’apologétique catholique, une apologétique de la conciliation qui soulève maintes interrogations quant à sa nature et sa portée : parvint-elle à arrimer les valeurs chrétiennes aux idées forces des Lumières rationnelles, proposa-t-elle une voie médiane entre les partis antagonistes des « philosophes » et des « dévots » ? L’exploration analytique et la mise en perspective comparative des termes de l’alliance de la raison et de la foi révèlent une conciliation plurielle ; véritable nébuleuse idéologique élevée sur l’humanisme théologique du molinisme jésuite, elle se confronte à des difficultés externes d’ordre conjoncturel, partisanes notamment, se heurte aux antagonismes de la certitude du christianisme et du doute méthodique, se soumet aux exigences de la dualité de la « raison » - philosophique et scientifique -, mais subit également les retombées de ses propres ambiguïtés et carences conceptuelles. In fine, l’enjeu de ces ambitions syncrétiques ne repose plus tant sur le diptyque foi-raison que que sur les interactions entre le sentiment de foi, la nature et la science. / The XVIIIth century, in France, sanctioned the ideological, intellectual and spiritual separation between the critical and empirical reason of the philosopher and the christian anthropology of the orthodoxy partisans. However, intuition and intent of a humanist syncretism aiming at the collaboration of both scientific and faith intelligence lived through Renaissance and XVIIIth century, to maintain the thought of famous Catholic litterateurs, abbots Morellet, Coyer, Yvon, Bergier and Raynal. Those mediation theoreticians personified a moderated minority of catholic apologetics, an apologetic of conciliation calling to mind about its nature and its significance: did it manage to tie up the christian values to the strong ideas related to the rational Enlightenment; did it offer a medial path between the antagonistic parties of the “philosophers” and the “devout persons”? A pluralist conciliation can be revealed by analytical exploration and by putting into perspective comparatively the terms of the union between reason and faith. Deemed as a true ideological nebula rose on the theological humanism of Jesuit molinism, this conciliation was constrained by cyclical external difficulties, was torn apart between Christianity certainty and methodical doubt, was faced to the requirements of the duality of the philosophical and scientific “reason”, but was also submitted to the consequences of its own ambiguities and conceptual lacks. In fine, the stake of these syncretic ambitions lied less on the faith-reason diptych than on the harmonization of the feeling of faith, nature and science.