By Bernard J. Cooke

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T. text is actually more correct than if I divorced myself from my faith in the exegetical endeavor. Of course, on the presumption that one is working in rigidly scholarly fashion, one Page 44 is free to espouse one or other of those opposed ideological positions only so long as it is not denied by the historical and textual study that forms the other portion of one's hermeneutic. T. T. texts, would be a falsifying influence. On the other hand, if the interpretation of early Christian statements about "resurrection" as mythic creation were based on ideological presuppositions rather than on clear textual indications, it would just as surely be tendentious.

51 I think I have already indicated my value judgment in this regard: Page 45 if such knowledge be possible, and to the extent that it is, an epistemological medium for knowing the inner life of God is open to us. But is it possible to get at the historical reality of Jesus of Nazareth? Obviously, there is no hope of recapturing that reality exactly as it was. No one of us can even recall his own past experiences with adequacy or complete accuracy. Moreover, the early disciples of Jesus when they remembered what they had seen him do and heard him say were quite obviously under the influence of their later experience of Jesus as risen.

Thomas Aquinas' radical transposition of Plato's and Aristotle's most focal insights is but one indication, though probably the most important, that Hellenic thought was not taken over unchanged as the matrix for Christian theology. 35 Yet, there is no doubt that modern thought has shifted from a structured analysis of natures which themselves embody necessary and unchanging truth, to a more functional and evolutionary way of thinking; process and history, relativity and contingency and induction, have assumed increasing importance.

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