The book leads the reader through thoughtful analyses of
Justin Martyr, Augustine, Bonaventure, Gilson, John Paul II, Plantinga, Marsden, Dooyeweerd, and Runner.
In "The First Apology," second-century saint
Justin Martyr writes of how the community would come together on Sundays to read "the memoirs of the apostles or the writings of the prophets ...
Jensen provides examples of how both the New Testament authors and several of the early church fathers (
Justin Martyr, Tertullian, Origen) instead point to the death of Jesus on the cross as the mysterious culmination of his act of salvation.
These primary sources include the writings of Tertullian,
Justin Martyr, Josephus Flavius, Suetonius, and Bernard of Cluny.
No need for him to "preside over the Eucharist." And there is some evidence in the writings of
Justin Martyr (circa A.D.
In a mere five-page stretch, for example, Wagner and Briggs introduce the reader to Plato's disciple Xenophon, the ancient Christian
Justin Martyr, the mathematicians Archytas and Eudoxos, the philosopher Simplicius, and the writer Sosigenes.
Randall Chestnutt shows that
Justin Martyr had a rather highly developed understanding of the Watchers tradition, which even influenced the formulation of his Logos theology.
Then he profiles 13 key figures in the tradition, beginning with
Justin Martyr and including Peter Abelard, Elizabeth I, Hannah Barnard, and Frederick Temple.
Ancient saints such as
Justin Martyr and Clement of Alexandria, and the historian Eusebius of Caesarea, established broad horizons for the Church's symbols, believing that "Since their God is the Lord of all history ...
Instead, he ranges more widely, citing passages from Athenagoras,
Justin Martyr, and the Epistle to Diognetus, which describe the life of the Christian community whose members are shaped by the dominical sayings to love the enemy; so, for example, unlike Helgeland, he includes Athenagoras (Legatio, 35.4): "we cannot endure to see someone be put to death, even justly" (91).
Beginning with The Revised Standard Version in 1952, followed by The Jerusalem Bible in 1966, The New English Bible in 1970, The New Jerusalem Bible in 1985, The Revised English Bible, The Good News Bible and The New Revised Standard Version in 1989, and, just recently, The New American Bible Revised Edition (2011), translators have decided that the time is right to reveal that Aquila, Theodotion, and Symmachus--Jewish and Judaeo-Christian translators of the Hebrew Scriptures into Greek in the second century--were right in translating almah in Isaiah 7:14b as neanis ("young woman") rather than parthenos ("virgin"), and that
Justin Martyr, Irenaeus, and Tertullian, who opposed the use of "young woman", were wrong.