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.

This thesis is in three parts. The first part looks at the historical scholarship on writings opposed to Mormonism, especially those from the nineteenth century. The conclusion is that, despite hundreds of works written against Mormonism in its early years, the historical scholarship has not done justice to the writings or people involved. The vast majority of the writings and writers have not been analyzed, and those that are discussed are usually the most sensational and not representative of the genre.The second part of this thesis is a a case study giving an example of the kind of work the author feels needs to be done to make up for the deficiency in this area. Specifically this part examines the religious concerns of critics who wrote in the United States and Great Britain between 1844 and 1857. The evidence clearly shows that there were many writers who expressed religious concerns about Mormonism. Criticisms were made against Mormon religious practices such as polygamy, temple ceremonies and baptism for the dead, and against Mormon religious beliefs such as the role of Joseph Smith, the Book of Mormon, and Mormon doctrines on God and the Bible.The third section contains two appendices. The first is a bibliography of imprints written against the Mormons between 1844 and 1857. The second is a bibliography of all secondary literature about opposition to Mormonism.

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