John Mcdowell Quotes

My Lord and my God!’ Thomas exclaimed.” (John 20:26-28). Jesus accepted Thomas’s acknowledgment of him as God. He rebuked Thomas for his unbelief but not for his worship.

An intention for the future stands to the acting one engages in when one starts to execute it, or, equivalently, to the intention in action that it becomes at that point, as a caterpillar stands to the butterfly it becomes in metamorphosis.

Grace began to understand. "I have friends," she protested. "I have Zaddie." "Zaddie is just a little colored girl," Mary-Love pointed out. "It's all right to play with Zaddie, but she's not your real friend. John Robert can be your real little friend.

Also, to build a million-member church, the pastor must have the evangelistic power of Billy Graham, the expositional ability of Charles Spurgeon, the apologetic answers of Josh McDowell, the teaching focus of John MacArthur, the organizing skills of Bill Bright, and the persuasive ability of Ronald Reagan.

I am writing these things to warn you about those who want to lead you astray. But you have received the Holy Spirit, and he lives within you, so you don’t need anyone to teach you what is true. For the Spirit teaches you everything you need to know, and what he teaches is true—it is not a lie. So just as he has taught you, remain in fellowship with Christ. (1 John 2:26–27)

What I have described as a blind spot is not a mere oversight on Sellars's part. I think it reflects Sellars's attempt to combine two insights: first, that meaning and intentionality come into view only in a context that is normatively organized, and, second, that reality as it is contemplated by the sciences of nature is norm-free. The trouble is that Sellars thinks the norm-free reality disclosed by the natural sciences is the only location for genuine relations to actualities. That is what leads to the idea that placing the mind in nature requires abstracting from aboutness. Now Aquinas, writing before the rise of modern science, is immune to the attractions of that norm-free conception of nature. And we should not be too quick to regard this as wholly a deficiency in his thinking. (Of course in all kinds of ways it is a deficiency.) There is a live possibility that, at least in one respect, Thomistic philosophy of mind is superior to Sellarsian philosophy of mind, just because Aquinas lacks the distinctively modern conception of nature that underlies Sellars's thinking. Sellars allows his philosophy to be shaped by a conception that is characteristic of his own time, and so misses an opportunity to learn something from the past.

Most important of all, individual believers can experience the power of the risen Christ in their lives today. First of all, they can know that their sins are forgiven (see Luke 24:46-47; 1 Corinthians 15:3). Second, they can be assured of eternal life and their own resurrection from the grave (see 1 Corinthians 15:19-26). Third, they can be released from a meaningless and empty life and be transformed into new creatures in Jesus Christ (see John 10:10; 2 Corinthians 5:17).

Geist is Hegel’s counterpart to what figures in Aristotle as the kind of soul that is characteristic of rational animals. It is human beings whom Aristotle defines as rational animals; that corresponds to Hegel’s implicit identification of the philosophy of Geist with the philosophy of the human. On this account, then, Geist is the formally distinctive way of being a living being that characterizes human beings: in Aristotelian terms, the form of a living human being qua living human being. Kinds of soul in Aristotle’s account are not kinds of substance. Souls are not material substances; the only relevant material substances are living beings. And one would miss the point of Aristotle’s conception of the form of a living being qua living if one conceived souls as immaterial substances. So Geist in particular is not a substance, material or immaterial. The idea of Geist is the idea of a distinctive way of living a life; often it is better to speak of Geistigkeit, as the defining characteristic of that distinctive form of life and thereby of the living beings that live it.

Whatever affects one affects all indirectly.

By the twentieth century, however, archaeological discoveries had confirmed the accuracy of the New Testament manuscripts. Early papyri manuscripts (the John Rylands manuscript, AD 130; the Chester Beatty Papyri, AD 155; and the Bodmer Papyri II, AD 200) bridged the gap between the time of Christ and existing manuscripts from later dates.

In Micah 5:2 God eliminated all the cities of the world and selected Bethlehem, with a population of less than one thousand people, as the Messiah’s birthplace. Then through a series of prophecies he even defined the time period that would set this man apart. For example, Malachi 3:1 and four other Old Testament verses require the Messiah to come while the Temple of Jerusalem is still standing (see Psalm 118:26; Daniel 9:26; Zechariah 11:13; Haggai 2:7-9). This is of great significance when we realize that the Temple was destroyed in AD 70 and has not since been rebuilt. Isaiah 7:14 adds that Christ will be born of a virgin. A natural birth of unnatural conception was a criterion beyond human planning and control. Several prophecies recorded in Isaiah and the Psalms describe the social climate and response that God’s man will encounter: His own people, the Jews, will reject him, and the Gentiles will believe in him (see Psalms 22:7-8; 118:22; Isaiah 8:14; 49:6; 50:6; 52:13-15). He will have a forerunner, a voice in the wilderness, one preparing the way before the Lord, a John the Baptist (see Isaiah 40:3-5; Malachi 3:1). Notice how one passage in the New Testament (Matthew 27:3-10) refers to certain Old Testament prophecies that narrow down Christ’s address even further. Matthew describes the events brought about by the actions of Judas after he betrayed Jesus. Matthew points out that these events were predicted in passages from the Old Testament (see Psalm 41:9; Zechariah 11:12-13). In these passages God indicates that the Messiah will (1) be betrayed, (2) by a friend, (3) for thirty pieces of silver, and that the money will be (4) cast on the floor of the Temple. Thus the address becomes even more specific. A prophecy dating from 1012 BC also predicts that this man’s hands and feet will be pierced and that he will be crucified (see Psalm 22:6-18; Zechariah 12:10; Galatians 3:13). This description of the manner of his death was written eight hundred years before the Romans used crucifixion as a method of execution. The precise lineage; the place, time, and manner of birth; people’s reactions; the betrayal; the manner of death—these are merely a fraction of the hundreds of details that make up the “address” to identify God’s Son, the Messiah, the Savior of the world.

A critic could claim, “Why, you could find some of these prophecies fulfilled in Abraham Lincoln, Anwar Sadat, John F. Kennedy, Mother Teresa, or Billy Graham.” Yes, I suppose one could possibly find one or two prophecies coincident to other people, but not all sixty major prophecies and 270 ramifications. In fact, for years, the Christian Victory Publishing Company of Denver offered a one-thousand-dollar reward to anyone who could find any person other than Jesus, either living or dead, who could fulfill only half of the messianic predictions outlined in the book Messiah in Both Testaments by Fred John Meldau. They got no takers.

What is philosophy? Albrecht Wellmer, I say, or John McDowell. This is how I know what philosophy is.

The Christian faith is an objective faith; therefore, it must have an object that is worthy of faith. Salvation comes not from the strength of our beliefs, but from the object of our beliefs. Yes, salvation comes through faith (Eph. 2:8, 9; John 6:29), but the merit of faith depends upon the object believed (not the faith itself).