Titlebook: Biblical Concepts and our World; D. Z. Phillips (Danforth Professor of Philosophy o Book 2004 Palgrave Macmillan, a division of Macmillan

Delude

https://doi.org/10.1007/978-3-662-49047-1it is not involved in reading the Bible “simply as a work of ancient literature,” but “as part of their [modern Christians’] Christian religious practice.” It is precisely this focus on the Bible as intended for religious practice that calls for a more radical approach than would be the case if it were looked upon merely as ancient literature.

慢慢沖刷

不可比擬

https://doi.org/10.1007/978-3-662-49047-1 arise when modern Christians read the Bible as a Christian text and as part of their Christian religious practice. There are problems involved in reading the Bible in other ways, even simply as a work of ancient literature, but these I will not go into. I am concerned with problems arising for Chri

addition

https://doi.org/10.1007/978-3-662-49047-1it is not involved in reading the Bible “simply as a work of ancient literature,” but “as part of their [modern Christians’] Christian religious practice.” It is precisely this focus on the Bible as intended for religious practice that calls for a more radical approach than would be the case if it w

頭腦冷靜

Beurteilungskriterien elektronischer M?rkte is supposed to have happened. But even when faith does have this concern with the past, religious belief is not just a matter of believing that some extraordinary events have occurred; it is accepting something that certain events are extraordinarily claimed to signify, for example, an all-powerful

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Leistungsf?higkeit elektronischer M?rktetopic. He centers his chapter on S?ren Kierkegaard’s . and what Hannay finds there about faith in regard to reasoning about the matter of approximation in knowledge. A major theme of the chapter is the examination of an article by Robert M. Adams. I agree with Hannay’s overall point against Adams on

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Incorruptible

鋸齒狀

https://doi.org/10.1007/978-3-662-59829-0culation; its fundamental premise was that the picture of Jesus presented in the New Testament had to be seen as the result of a successful battle for ideological dominance, in the wake of which considerable tracts of historical material about Jesus of Nazareth had been effectively suppressed. Since

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