Jesus Before Constantine. Doug E. Taylor
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Название: Jesus Before Constantine
Автор: Doug E. Taylor
Издательство: Ingram
Жанр: Религия: прочее
isbn: 9781725255258
isbn:
12. Garner, Black’s Law Dictionary, 595–600.
13. Ferré, “Brand Blanshard on Reason and Religious Belief,” 918.
14. Kelly, “Evidence.”
15. Audi, “Evidence.”
16. Taylor, “One from the Beginning,” 14. The idea behind the definition is that there are no such things as brute facts—facts require interpretation. The facts are individual points of data that must be understood in context. The challenge with those who would oppose the interpretation will require that one clearly delineate between an objection to the interpretation of the data versus an a priori rejection of the data.
17. Taylor, “Positive Case,” 1–2.
18. Geisler, Christian Apologetics, 92.
19. Frame, “Presuppositionalist’s Response,” 135.
20. Dierken and Brown, “Rationalism,” 484.
21. Francis Schaeffer said, “Postmodernism has been defined more simply as the belief that there is no bottom line, anywhere.” See Hankins, Francis Schaeffer and the Shaping of Evangelical America, 174. Eckman states that “in postmodernism, the self-defines reality.” See Eckman, Truth about Worldviews, 10. In postmodernism it could be argued by someone that my immediate context determines meaning and that there is no such thing as shared knowledge, understanding, or truth. Text without context is meaningless, and if postmodernists collectively would appeal to the idea that there is no such thing as shared knowledge, understanding, or truth, the position is self-refuted since they would share a belief in the knowledge, understanding, or truth set forth by their claim.
22. Boa and Bowman, Faith Has Its Reasons, 463.
23. Berkhof, Systematic Theology, 21. It is important to note here that Berkhof points back to his own translation of Dictaten Dogmatiek, de Deo I, 77.
24. Vanden Heuvel et al., Root Cause Analysis Handbook, xix.
25. Vanden Heuvel et al., Root Cause Analysis Handbook, 13.
26. Bauer, Orthodoxy and Heresy in Earliest Christianity, xxii–xxiii. Bauer would reverse the order in his work, ultimately suggesting that heresy preceded orthodoxy when it came to Christianity.
27. Bauer, Orthodoxy and Heresy in Earliest Christianity, xxv. While Bauer found the New Testament writings to be “too unproductive and too much disputed” to serve as a starting point, it is interesting that in his concluding chapter he makes use of select passages from Romans, 1 Corinthians, 2 Corinthians, Galatians, and Philippians (all texts that will be used to establish a SPAC) in his research. He additionally makes use of 1 Timothy, Colossians, and 1 Peter. See pp. 233–35.
28. Dunn, Christianity in the Making, 6. Later in this same volume Dunn would make the argument that the resurrection event was crucial in defining how the earliest believers understood Jesus as a person and in God’s involvement with humanity. In 23.4a he points to Rom 1:4 and 1 Cor 15:20–23 as the beginning of a new era with respect to God’s dealing with humanity, and goes on to affirm in 23.4c how he understands Paul as holding the belief that sonship for Jesus was not of an adoptionistic nature, rather this was a pointer to the exaltation of Jesus.
29. Dunn, Christianity in the Making, 15–16.
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