Originally presented as the author's Diplomarbeit--Universität Würzburg, 2005. / Includes bibliographical references (p. 115-121).

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.

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 (D. Min.)--Concordia Seminary, St. Louis, MO, 2007. / Abstract. Includes annotated bibliographical references (leaves 205-211).

Zugl.: Regensburg, Universiẗat, Diss., 2007. / Literaturverz.

The dissertation aims to highlight Lactantius´s position among other authors of Christian antiquity and tries to analyze and assess Lactantius´s views pertaining to selected theological topics. First two chapters summarize available findings on Lactantius´s life and integrate his work into the context of early Christian literature. The following part of the dissertation discusses Lactantius´s apologetic method as well as his ideological points of departure and pays attention to his relation toward ancient culture. The focal point of the dissertation lies in the assessment of Lactantius´s views of selected theological issues, such as the teaching about a sole God, teaching about creation, Christology, soteriology, ecclesiology, eschatology, and anthropology. The dissertation espacially looks into overlapping of ancient and Christian world of ideas as they are mirrored in Lactantius´s theological considerations.

Cette thèse se propose d’étudier comment, dans un contexte postrévolutionnaire de déchristianisation et de recul des pratiques religieuses, des écrivains catholiques, s’affranchissant de la tutelle de l’Église, s’octroient le magistère ecclésial et confient à la littérature – en tant qu’œuvre de fiction et d’imagination – la mission de renouveler le discours apologétique. Barbey d’Aurevilly, Bloy et Bernanos s’inscrivent ainsi dans le sillage de Chateaubriand, qui opéra le premier, avec le Génie du Christianisme, ce renversement fondateur. Les trois écrivains réinvestissent alors une forme rhétorique ancienne : celle de l’exemplum. La première partie de ce travail s’attache à en retracer les évolutions, en prêtant attention aux transformations qu’il subit au moment de sa christianisation, mais aussi à la continuité qui permet, de l’exemplum aristotélicien à l’histoire tragique, de mettre au jour sa structure constante. Les parties suivantes s’intéressent à la manière dont Barbey, Bloy et Bernanos construisent le récit pour obtenir la conversion du lecteur : la seconde partie s’intéresse aux procédures d’authentification de la fiction ; la troisième partie a pour objet la mise en place du dispositif figural permettant aux écrivains de relever le défi de l’indicible divin. La quatrième et dernière partie étudie les moyens mis en œuvre pour agir sur le lecteur, et modifier effectivement son attitude en le poussant à la pénitence. / This thesis aims to study how, in a post-revolutionary context of dechristianization, some Catholic writers set free from the Church authority and enable literature itself (as a work of fiction and imagination) to renew the apologetic discourse. Barbey d’Aurevilly, Bloy and Bernanos continue the founding shift in perspective that Chateaubriand started with the Génie du christianisme. These three writers use an ancient rhetoric narrative form called the exemplum. The first part of this work focuses on the evolutions of this form, and more specifically on the metamorphosis caused by its Christianization; but it also highlights its constant structure, from its theorization by Aristotle, until its latest use by the authors of “histoires tragiques”. The next three parts of the thesis deal with the way Barbey, Bloy and Bernanos conceive their narrative in order to obtain the religious conversion of their reader. The second part shows how the writers authenticate fiction; the third part focuses on the way they react to the difficulty of naming the divine: the authors resort to the figuration of this inexpressible object. Finally, the fourth part studies the means these narratives use to produce an effect on their readers, and make them actually change their moral behavior.

The thesis "Ecumenism in the work of Josef Kubalík" provides an overview of several works of professor Josef Kubalík. His works influenced generations of students of Catholic theology. Author was a professor of Fundamental Theology at Cyrilometodějská bohoslovecká faculty in Litoměřice in the second half of the 20th century. He wrote a lot of books, university textbooks and ariticles in specialized press. Theologia Fundamentalis has been his most known work. Which is partly still under the influence of manualistic, apologetic-polemical theology. In his later reissues are added council documents Dei Verbum and Lumen Gentium. He translated documents of Second Vatican Ecumenical Council for professional public. We compare his work to these documents and to Ut Unum Sint. At the end it is said, that professor Kubalík grew in the openness and friendliness towards non - Catholics. But he was unable to change given schemes of his thinking.

While "scientism" is typically regarded as a position about the exclusive epistemic authority of science held by a certain class of "cultured despisers" of "religion", we show that only on the assumption of this sort of view do purportedly "scientific" claims made by proponents of "intelligent design" appear to lend epistemic or apologetic support to claims affirmed about God and God's action in "creation" by Christians in confessing their "faith". On the other hand, the hermeneutical strategy that better describes the practice and method of Christian theologians, from the inception of theological reflection in the Christian tradition, acknowledges the epistemic authority of the best available tests for truth in areas of human inquiry such as science and history. But this strategy does not assume that such tests, whose authority must be regarded as provisional, provides authority for the warrant of affirming claims constituting the confessed "faith". By attributing theological import to claims advanced by appeal to the best available tests for truth in the practice of science, supporters of ID not only confuse the epistemic authority of these tests with the normative authority of a faith community's confessional identity, but impute to scientific tests for truth a sort of authority that even goes beyond the "methodological naturalism" against which they counterpose their claims.