(John Dominic Crossan, courtesy commons.wikimedia.org)
By Spencer D Gear
John Dominic Crossan, eminent historical Jesus scholar, has a one-eyed view of calling on those who principally are his âintellectual debtâ.
Crossan is clear (at least to me) about his view of which scholars he should call on for support and critique of his views. It is important to note Crossanâs perspective regarding those who offer a contrary opinion: In quoting âsecondary literature, I spend no time citing other scholars to show how wrong they areâ. Instead, he only quotes those who ârepresent my intellectual debtsâ (Crossan 1991:xxxiv; emphasis in original). Why would he want to preserve his opinion and scholarship and retain it in-house? Is there a possible presuppositional bias coming through??[1]
However, he breaks with his scholarly ideal by citing the âsecondary literatureâ of people such as N T Wright (Crossan 1998:44, 49, 95, 96, 97, 98, 99, 104, 258), Luke Johnson (Crossan 1998:30-31, 103, 114) and Dorothy Sayers (Crossan 1998:91, 92, 93, 98, 99). He doesnât practise what he preaches on this principle he advocates in his writing.
Is this being unfair to Crossan?
One responded:
I think this is unfair. He’s explaining why he includes the references he does. There are several approaches to references. The ones I see in scholarly work are (1) acknowledging the source of information and arguments that appear in the text, and (2) citing everyone relevant. The second tends to lead to extensive footnotes, because if citations go beyond the views shown in the text, many authors feel the need to talk about whatâs in those sources. After all, a long list of references isnât that useful unless you give the reader an idea of what the position of each is.
I donât think itâs showing bias to use the shorter approach, where you show only the sources actually used in the text. If a viewpoint is important enough that you really have to engage with it, presumably it will be discussed in the text, in which case there will be appropriate footnotes.[2]
My reply[3] was that that was a false assertion and one of my PhD examiners agreed with my assessment of Crossan’s bias towards his own ilk. In fact, this examiner considered that I was somewhat gentle in exposing Crossan’s biased approach to sources. My examiner is one with an international reputation in historical Jesus’ studies.
When one favours only those of his own persuasion and does not want to get into discussion of secondary sources that disagree with him, one can see he is going uphill with scholarship. This is especially so when he cannot consistently maintain his position. N T Wright gave him a fair run for his money and he dared to violate his own persuasion of referring only to those who are his intellectual debt.
I asked: Are you a supporter of J D Crossan’s postmodern interpretation of Jesus?
Is this being semi-popular?
This fellowâs comeback was:
No. I’m closer to Wright.[4] But my problem with him isn’t his footnoting policy, with which I’m sympathetic. I’d rather see people engage with other scholars in the text, rather than putting half the book in footnotes. So for me, the issue is what appears in the text. Partly because he doesn’t really review a very full range of scholarship, I think of “The Historical Jesus” (the work you’re citing) as a semi-popular synthesis of his position, not a real scholarly work like Wright’s Christian Origins series. A similar work, Wright’s “How God Became King,” has virtually no footnotes, with a very selective bibliography. I haven’t read much of Crossan, so I don’t know whether he has written something more scholarly or not.[5]
[6]I would not regard Crossan’s, The Historical Jesus (1991), as ‘a semi-popular synthesis of his position’. This is what Crossan states in the book:
I knew, therefore, before starting this book that it could not be another set of conclusions jostling for place among the numerous scholarly images of the historical Jesus currently available. Such could, no matter how good it was, but add to the impression of acute scholarly subjectivity in historical Jesus research. This book had to raise most seriously the problem of methodology and then follow most stringently whatever theoretical method was chosen (Crossan 1991:xxviii).?
That is hardly a ‘semi-popular’ approach to the historical Jesus. I’ve spent 5 years analysing Crossan in my PhD dissertation-only research (503pp, 1.15 spacing) and his 1991 publication is not meant for the popular level. For the general populace, you’ll need to go to Jesus: A Revolutionary Biography (Crossan 1994), which is a popularised, abridged edition of Crossan (1991).
After this kind of challenge to him, at least he acknowledged that he had not fully re-read Crossan (1991) âto see where I might have gotten the impression that it was a summary presentationâ. Then he adds: âWhen Crossan begin to build his picture of Jesus, he uses lots of historical background, but I don’t see him seriously considering alternative pictures and showing how his methodology leads to his conclusion. (This is close to your own objection, except that my concern is with the text, not the footnotes.) In some cases his arguments are obviously missing necessary detail.â Then he spun off on a tangent of Crossanâs view of the âkingdom of God. [7]
Crossan is âalmost entirely wrongâ
(N T Wright, courtesy Wikipedia)
How would another eminent historical Jesusâ scholar evaluate Crossanâs contribution to historical Jesusâ studies? N T Wright’s assessment of Crossan (1991) was:
John Dominic Crossan is one of the most brilliant, engaging, learned and quick-witted New Testament scholars alive today. He has been described by one recent friendly critic as a “rather skeptical New Testament professor with the soul of a leprechaun”. He seems incapable, in his recent work at least, of thinking a boring thought or writing a dull paragraph….
It is all the more frustrating, therefore, to have to conclude that the book [Crossan 1991] is almost entirely wrong (Wright 1996:44, emphasis added).?
‘Almost entirely wrong’ is a stunning assessment by an eminent historical Jesus’ scholar (Wright), with which I have to agree, as Crossan’s presuppositional postmodernism causes him to engage in question begging fallacies where his conclusion agrees with his starting premises.
Since you [Hedrick] admit you haven’t read much of Crossan, I suggest that you take a read of larger chunks of Crossan (1991; 1998) to realise that these two publications are meant to be serious scholarly works. I consider that Wright (1992; 1996; 2003) has annihilated Crossan’s postmodern interpretation of the historical Jesus.
Crossan’s, The Birth of Christianity (1998), is a 651 page examination of ‘what happened in the years immediately after the execution of Jesus’ (sub-title of book) but it lacks substantive historical precision when his postmodern presuppositions so dominate his premises and conclusions.
Crossanâs definition of history fails
This is Crossan’s definition of history and he repeats it in several of his publications: ‘This, then, is my working definition of history: History is the past reconstructed interactively by the present through argued evidence in public discourseâ (Crossan 1998:20; 1999:3 emphasis in original). However, he doesn’t consistently apply this definition throughout his publications. He mixes it with a traditional approach to history like that described by Wright: ‘History, I shall argue, is neither “bare facts” nor “subjective interpretations”, but is rather the meaningful narrative of events and intentions‘ (Wright 1992:82, emphasis in original). Wright admits that this involves a point of view by historians (they cannot be ahistorical observers), ‘a massive programme of selection’, and ‘such a process inevitably involves a major element of interpretation. We are trying to make sense of the world in which we live‘ (Wright 1992:82-83, emphasis in original).
1. Crossanâs use of a logical fallacy
How does one respond to a person who claims that Crossan uses âlots of historical backgroundâ and âin some cases his arguments are obviously missing necessary detailâ?[8]
This writerâs lack of exposure to Crossan, in my view, has led to this selective and imbalanced perspective.[9]
When Crossan starts with this definition of history: âThis is my working definition of history: History is the past reconstructed interactively by the present through argued evidence in public discourseâŠ. History as argued public reconstruction is necessary to reconstruct our past in order to project our futureâ (Crossan 1998:20; emphasis in original), and then concludes with his reader-response, interactive content of history, this is a begging the question logical fallacy in its historiography, especially in light of the consensus of historians that I examined in my PhD dissertation. Crossanâs statement points to a worldview of postmodern deconstruction that imposes another perspective on the historical data that so skews the data to accommodate Crossanâs reader-response philosophy.
Crossan wrote that âby historical study I mean an analysis whose theories and methods, evidence and arguments, results and conclusions are open, in principle and practice, to any human observer, any disciplined investigator, any self-conscious and self-critical studentâŠ. The historical Jesus is always an interpretive construct of its own time and place but open to all of that time and placeâ (Crossan 1994:199, emphasis in original). He was pointed in his challenge that historians should say, âThis, in my best professional reconstruction, is what happened; that did notâ (Crossan 1995:37).
So, his postmodern interpretation of history as the past recreated interactively has these ramifications. How this works for Crossan is that the description of the historical Jesus will vary with each generation as âan interpretive constructâ. The view of Jesus is open to all that that time and place provides. In other words, we create our view of the historical Jesus, based on what is happening in our time, city, country and world. This is nonsense historically.
Could you imagine the history of George Washington, the pilgrim fathers, Captain James Cook and Captain Arthur Phillip being based on Hedrick or my ‘interpretive construct’ in the USA or Australia in the 21st century? Did George Washington and James Cook say and do what is recorded or is that open to your or my interactive, deconstruction? That’s what we are dealing with in examining Crossan’s approach to history. Imagine doing that with the âfactsâ contained in Crossanâs autobiography (Crossan 2000)? Did he grow up in Ireland or is that only a metaphor to be deconstructed by me in the 21st century â deconstructed with inventions I want to make?
Imagine reading Crossan’s other books with that view. Surely he wants me to read his books so that I understand the content of what he means with English grammar and syntax, rather than imposing 21st century Brisbane environment and my reader-response on his texts. If I read the Brisbane Times (BT) like that and passed on my postmodern, reader-response, interactive, contemporary interpretation of today’s BT stories to the people in my church on Sunday, they would think I was going over the edge mentally.
Since Hedrick provided no references to which parts of Crossanâs works he referred, regarding the “Kingdom of God”, I have no way of checking if what you are saying is correct or not.
However, he did admit he had not read much of Crossan.
2. Crossan teams up with an archaeologist
To overcome some of this historical imbalance (in my view), Crossan teamed up with archaeologist, Jonathan L Reed, in writing (1) Excavating Jesus (Crossan & Reed 2001), and (2) In Search of Paul (Crossan & Reed 2004). However, both authors have a presuppositional bias towards postmodernism in their interpretations.
This proves nothing more than a postmodern deconstructionist can be found also among a historical Jesus scholar and an archaeologist. This is how this postmodern philosophy overwhelms their interpretations with these kinds of explanations:
- Resurrection is not equivalent to resuscitation, apparition or exaltation.
- Rather, âto say that God raised Jesus from the dead was to assert that the general resurrection had thereby begun. Only for such an assertion was âresurrectionâ or âraised from the deadâ the proper terminology. That is very clear from a reading of 1 Corinthians 15, a commentary by Paul on an earlier and presumably second or traditional layer of textâ (Crossan & Reed 2001:259-260, emphasis in original).
Crossan & Reed push the lack of uniqueness about Jesusâ resurrection with emphasising two directions in 1 Corinthians 15, âIf there is no Jesus resurrection, there is no general resurrection; if there is no general resurrection, there is no Jesus resurrectionâ (Crossan & Reed 2001:260). There authors are correct in showing the connection between Jesusâ resurrection and the general resurrection, but this is where the damage enters with this kind of assumption, âThe resurrection of Jesus is the start of the general resurrection, that is to say, with Jesusâ resurrection the general resurrection has begunâ (Crossan & Reed 2001:260, emphasis in original). They claim that this âproclamation is stunningly creative and profoundly originalâ on at least four counts which involve a choice among alternatives. One of those differences is that âit is profoundly original in its distinction between the general resurrection as instantive moment or durative process in apocalyptic consummationâ (Crossan & Reed 2001:161).
a. Letâs check the evidence from 1 Corinthians 15
Does 1 Corinthians 15 teach that Jesusâ resurrection is the start of the general resurrection and there is a distinction between instant moment versus durative process (the Crossan & Reed view)? Paul was dealing with a particular objection in Corinth: âNow if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead?â (1 Cor 15:12 ESV). To that question his response was: âBut if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vainâ (1 Cor 15:13-14 ESV).
Note that 1 Cor 15:12-14 does not teach what Crossan & Reed state that the resurrection of Jesus is the start of the general resurrection. What these verses do teach is that there will be a resurrection of dead people because Christ has been raised from the dead. Yes, âChrist has been raised from the dead, the firstfruits of those who have fallen asleepâ (1 Cor 15:20). When will this resurrection of the dead take please? It is in the future as indicated by this language: âSo also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the endâŠ.â (1 Cor 15:22-23).
The evidence is convincing from 1 Cor 15 and it is not in agreement with Crossan & Reed. There will be a general resurrection of the dead at âthe endâ, at the Parousia when âthe last enemy to be destroyed is deathâ (1 Cor 15:26). So, Crossan & Reed have imposed their own postmodern interpretation on 1 Cor 15 to make it fit with their agenda.
b. Postmodern performance by Crossan & Reed
The essence of resurrection, according to N T Wright, is: âWhat the creator god did for Jesus is both the model and the means of what he will do for all Jesusâ peopleâ (Wright 2003:216; emphasis in original). Crossan & Reedâs emphasis on I Corinthians 15:12-13, 15b-16 is that âthe argument is very clear: no Jesus resurrection, no general resurrection; no general resurrection, no Jesus resurrectionâ. They continue with interpretation of I Corinthians 15:20, âChrist has been raised from the dead, the first fruits of those who have diedâ (NRSV) as meaning, âJesusâs resurrection is to the general resurrection as first fruits are to the rest of the harvest. There is no possibility of Christâs resurrection as a special, unique, peculiar privilege accorded to him aloneâ (Crossan & Reed 2004:342-343).
It is true that this passage teaches that Jesusâ resurrection and the general resurrection are connected, âIf there is no resurrection of the dead, then not even Christ has been raisedâŠ. If the dead are not raised, not even Christ has been raisedâ (1 Cor 15:13, 16). However, Crossan & Reedâs statement that âthere is no possibility of Christâs resurrection as a special, unique, peculiar privilege accorded to him aloneâ needs challenging because of these facts:
(1) Preaching is vain and faith is futile âif Christ has not been raisedâ (1 Cor 15:14). This verse does not say, âIf Christ has not been raised and there is no general resurrection, your preaching is without content and ineffective and your faith is pointlessâ.[10] Christâs resurrection is unique in order to provide content and foundation to preaching and faith. This is related to another unique necessity of Jesusâ resurrection,
(2) âIf Christ has not been raised, your faith is futile and you are still in your sinsâ (1 Cor 15:17). This is explained further in Romans 4:25, âHe was delivered up for our sins, and rose again for our justificationâ. The unique, peculiar, and special mission of Jesusâ resurrection was to provide justification for sins so that people are no longer in their sins. They are declared righteous (justified) before God. Of this verse, Thomas Aquinas wrote: âIn order to complete the work of our salvation: because, just as for this reason did He endure evil things in dying that He might deliver us from evil, so was He glorified in rising again in order to advance us towards good thingsâ according to Romans 4:25 (Aquinas 1947:3.53.1). The death of Jesus âfor usâ, as articulated in Romans 4:25 and 5:10 includes both justification and sanctification and âthey are inextricably bound together with his resurrectionâ (Fee 1987:743-744). For Crossan to denigrate this unique role of the resurrected Son in salvation is to deny an essential Christian doctrine. The uniqueness of Jesusâ resurrection cannot be detached from eternal salvation itself. Crossanâs reconstruction of Jesusâ resurrection to exclude its uniqueness is tantamount to a denial of Christian existence for the sake of a postmodern view of human beings and reconstruction of the meaning of the resurrection.
Crossan & Reed continue with their metaphorical imposition on the text in pursuit of a postmodern agenda:
Recall the discussion of Jewish and of Christian-Jewish âresurrectionâŠ. Those who claimed Jesus had begun the terminal moment of apocalyptic climax would have to present some public evidence of a world transformed from injustice and evil to justice and peace. It would not and could not suffice to claim one or many empty tombs and one or many risen apparitions. That might all be well and good, but where was the evidence, any evidence, of a transformed world? For that they had only their own communal lives as evidence. This is how we live with God and on this basis we seek to persuade others to do likewise. This is our new creation, our transformed world. We in God, God in us, and both together here below upon this earth.
Paul claimed in 1 Corinthians that, âif Christ has not been raised, then our proclamation has been in vain and your faith has been in vainâ 15:14). As stated, that comment is true for Christianity, but so also is its reverse. If Christian faith has been in vain, that is, has not acted to transform itself and this world toward the justice of God, and if Christian proclamation has been in vain, that is, has not insisted that such is the churchâs vocation, then Christ was not raised. Christianity could certainly still claim that Jesus was exalted and had ascended to the right hand of God. But resurrection [the argument of this chapter] presumes the start of cosmic transformation, not just the promise of it, not just the hope of it, not just talk about it, and not just theology about it. The Church of the Holy Sepulcher can be easily seen in all its marbled past and disputed present within todayâs Jerusalem. But the Church of the Blessed Resurrection can only be seen in a world under transformation by Christian cooperation with divine justice and by Christian participation in divine justice (Crossan & Reed 2001:270).
This is a Crossan & Reed metaphorical deconstruction of Christâs resurrection to make it mean what they want in the 20th century â resurrection meaning a world transformed from injustice and evil to justice and peace, a Christian participation in divine justice.
The biblical evidence is that Jesusâ death and resurrection make justification by faith possible for all who believe in Jesus for salvation. This is affirmed by Romans 4:25, âHe was delivered over to death for our sins and was raised to life for our justificationâ (NIV). For a further explanation, see R C Sproul on âResurrection and justificationâ.
This unique resurrection was the firstfruits, guaranteeing that there will be a resurrection of the dead at Christâs second coming. There is no postmodern deconstructionist agenda in that view. It is based on the plain meaning of the biblical text.
If history does not involve postmodern deconstruction by deconstructionists like J D Crossan and Jonathan Reed, what then is it?
3. What is history?
By contrast, eminent Yale University professor of missions and oriental history, Kenneth Scott Latorette, defined Christian history this way:
The distinctively Christian understanding of history centers upon historical occurrences. It has at its heart not a set of ideas but a person. By a widespread convention historians reckon history as b.c. and a.d. They are aware of many other methods of recording dates and know that this particular chronology has acquired extensive currency because of the growing dominance during the past few centuries of a civilization in which Christian influences have been potent. To the Christian, however, this reckoning of time is much more than a convention. It is inherent in history. In Jesus of Nazareth, so the Christian holds, God once for all disclosed Himself and acted decisively. The vast majority of Christians believe that Jesus was God incarnate (Latourette 1948).
(Kenneth Scott Latourette, courtesy Biographical Dictionary of Chinese Christianity)
This definition is parallel with that of N T Wright, a scholar of the historical Jesus and early Christian origins in the 20th and 21st centuries, whose understanding was that âhistory is neither âbare factsâ nor âsubjective interpretationâ, but is rather the meaningful narrative of events and intentionsâ. Wright stresses that âfor statements to be made about the past, human beings have to engage in a massive programme of selectionâ along with âa major element of interpretationâ (Wright 1992:82-83 emphasis in original).
By way of methodology, Wright is of the view that the âhistorical method is just like all other methods of inquiry. It proceeds by means of âhypothesesâ, which stand in need of âverificationâ. A good hypothesis in any field must,
(a) âInclude the dataâ;
(b) âConstruct a basically simple and coherent overall pictureâ, and
(c) Mean that the proposed explanatory story proves to be fruitful in other related areas (Wright 1992:98-100).
Crossan adopts Wrightâs view of history in his autobiography, A long way from Tipperary (Crossan 2000), in which Wright defined history. This was the meaningful narrative of events in the life of J D Crossan in Ireland, along with interpretations and his intentions. One example can be seen in Crossanâs own words, ââI am curious,â the doctor said. âHow can you as a Catholic theologian undergo a vasectomy?â âBecause,â I replied, âI am a bad Catholic, but a good theologian, and that makes a vast differenceââ (Crossan 2000:79). What about this evaluation, âI maintain that the mode of authority, the style of leadership, the primacy of obedience demanded by the Roman Catholic hierarchy is a crime, if not against humanity, then at least against divinityâ (Crossan 2000 199)?
Is that meant to be a literal or metaphorical statement? Does it contain facts that Crossan considers to be true and his intentions to expose his theological understanding of Roman Catholicism? It sure doesnât sound like his definition of history: ‘This, then, is my working definition of history: History is the past reconstructed interactively by the present through argued evidence in public discourseâ (Crossan 1998:20; 1999:3 emphasis in original).
Conclusion
A scholar who only wishes to include the views of his intellectual buddies (mates is the Aussie language) is engaging in a biased view of history â but all in the name of scholarship.
This investigation has found that it doesnât matter whether Crossan is writing alone or in conjunction with an archaeologist, Jonathan Reed, he imposes a postmodern understanding on the text. This is in harmony with his presuppositional bias of a postmodern approach to history. When he concludes with his premise â a postmodern explanation of history â he is using a question begging logical fallacy.
History that doesnât deal with the facts of the past is not history. However, these facts need interpretation, not with a presuppositional, postmodern imposition on the text, but with consideration of the cultural and other issues taking place in that society. Thatâs exactly what Crossan did in his autobiography. It was not a postmodern exposition of his life but an account that involved facts, intentions and interpretations from his earlier life.
So Wrightâs view that history involves âthe meaningful narrative of events and intentionsâ of the past is realistic and does not come with Crossanâs presuppositional understanding of imposing a postmodern interpretation on the facts.
Works consulted
Aquinas, T 1947. Summa theologica (online). Tr by the fathers of the English Dominican Province. Available at Sacred Texts: http://www.sacred-texts.com/chr/aquinas/summa/index.htm (Accessed 1 February 2013).
Brown, C 1975. kenos, in Brown, C (ed) The new international dictionary of New Testament theology, vol 3, 546-549. Exeter: The Paternoster Press.
Crossan, J D 1991. The historical Jesus: The life of a Mediterranean Jewish peasant. New York, NY: HarperSanFrancisco.
Crossan, J D 1994. Jesus: A revolutionary biography. New York, NY: HarperSanFrancisco.
Crossan, J D 1998. The birth of Christianity: Discovering what happened in the years immediately after the execution of Jesus. New York, NY: HarperSanFrancisco.
Crossan, J D 1999. Historical Jesus as risen Lord, in Crossan, J D, Johnson, L T & Kelber, W H, The Jesus controversy : Perspectives in conflict, 1-47. Harrisburg, PA: Trinity Press International.
Crossan, J D 2000. A long way from Tipperary: A memoir. New York, NY: HarperSanFrancisco.
Crossan, J D & Reed, J L 2001. Excavating Jesus: Beneath the stones, behind the texts. New York, NY: HarperSanFrancisco.
Crossan, J D & Reed, J L 2004. In search of Paul: How Jesus’s apostle opposed Rome’s empire with God’s kingdom. New York, NY: HarperSanFrancisco.
Fee, G D 1987. The first epistle to the Corinthians (The new international commentary on the New Testament, F F Bruce gen ed). Grand Rapids, Michigan: William B. Eerdmans Publishing Company.
Latourette, K S 1948. The Christian understanding of history. American Historical Association (online). Available at: https://www.historians.org/about-aha-and-membership/aha-history-and-archives/presidential-addresses/kenneth-scott-latourette (Accessed 23 October 2015).
Oepke, A 1965. kenos, in Kittel, G (ed) Theological dictionary of the New Testament, vol 3, 659-660. Tr and ed by G W Bromiley. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.
Wright, N T 1992. The New Testament and the people of God. Minneapolis: Fortress Press. (Series in Christian origins and the question of God, vol 1).
Wright, N T 1996. Jesus and the victory of God. London: SPCK / Minneapolis, MN: Fortress Press. (Series in Christian origins and the question of God, vol 2).
Wright, N T 2003. The resurrection of the son of God. Minneapolis: Fortress Press. (Series in Christian origins and the question of God, vol 3).
Notes
[1] I included this in Christian Forums, Christian Apologetics, Do I have a ‘Flawed’ library of study material? September 20, 2015. OzSpen#6, available at: http://www.christianforums.com/threads/do-i-have-a-flawed-library-of-study-matierial.7910228/ (Accessed 23 October 2015).
[2] Ibid., Hedrick#24.
[3] Ibid., OzSpen#25.
[4] Heâs speaking of N T Wright, the British historical Jesusâ scholar.
[5] Christian Forums, Hedrick#26.
[6] This is my response at ibid., OzSpen#27.
[7] Ibid., Hedrick#28.
[8] Ibid., Hedrick#28.
[9] The following is my response to him in ibid., OzSpen#29.
[10] The Greek is kenos, for which Arndt & Gingrich provide the meaning, âwithout content, without any basis, without truth, without powerâ of preaching and faith for 1 Cor 15:14a (Arndt & Gingrich 1957:429). Albrecht Oepkeâs study concluded that it meant ââemptyâ, âfutileââ, that is, âwithout content and also ineffectiveâ (Oepke 1965:659-660). Colin Brownâs understanding was that âunder certain circumstances certain things would be pointless, fruitless, or in vainâ and that applies to preaching and faith in I Corinthians 15:14 (Brown 1975:547).
Copyright © 2015 Spencer D. Gear. This document last updated at Date: 31 October 2015.