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Apologetic Methods

If faith need not be blind (a view called fideism) then how can it be supported? Can we test individual facts that prove a worldview (evidentialism, cf. Josh McDowell), or do we have to accept a detailed worldview in its entirety (presuppositionalism, cf. Cornelius Van Til and Greg Bahnsen)? Or, should we prove theism as a worldview then show that Christianity is the right form of theism (classical apologetics, cf. J. P. Moreland)? Can we reason from beliefs that we hold in common with a person of a different view (evidentialism, classical apologetics, and other approaches), or is there no such useful common ground (presuppositionalism)? Can we reason with probabilities (e.g., E. J. Carnell, Gordon Lewis, Ronald Nash, Richard Swinburne, William Craig, J.P. Moreland, John Frame et al.), or not (Van Til, Bahnsen)? What role does experience have? Does a demonstration of our view offer complete certainty or is there always need for faith?
Apologetics for Postmoderns
If a Christian apologist of postmodernist stripe were to stand on our equivalent of Mars Hill today, he or she might say something to this effect, something quite different in spirit from the apostle Paul's original address (Acts 17:16-31).
Book Review: Five Views on Apologetics
Apologetic methodology has been a topic of debate in recent decades, due partly to the contrasting views of a number of prominent apologists and partly to developments in thinking about the underlying epistemological issues. Cowanís book brings direct interaction in a field that rarely benefits from it.
Shifting Perspectives on Other Religions
Few issues have been as prominent or controversial in recent Christian theological or missiological discourse as the question of the relation of Christianity to non-Christian religious traditions. Since the 1980s there has been an enormous increase, both in volume and in sophistication of discussion, in the theological literature on religious pluralism. In part this is due to the growing exposure in the West to other religions. Our awareness of ďreligious othersĒ has never been more acute than it is today, forcing the church to deal with new and troubling questions that pose formidable challenges to traditional Christian beliefs and practices.