Christ: Unique and Universal

Hello, friends! Here is that lecture/sermon by Lesslie Newbigin that I refered to in class. Enjoy!

http://m.beemp3.com/download.php?file=1339108&song=Christ%3A+Unique+and+Universal

R.C. Sproul's Message- Together for the Gospel 2010

RC Sproul distills a lifetime’s worth of theological reflection into the warning, “Don’t mess with Mr. In-Between.” (Synthesis)

http://t4g.org/2010/04/the-defense-and-confirmation-of-the-gospel-what-i-have-learned-in-50-years-session-ii-2/

Examination No. 2 Question #7

What does Thomas Cooper mean by the term "circumstantial evidence", and how does he apply it in his rebuttal to Dr. David F. Strauss in The Bridge of History?

Examination No. 2 Question #6

Explain the presuppositions that underwrite the criticism of Strauss, particularly with reference to the philosophical/theological views of Hegel.

Examination No. 5 Question #5

Differentiate between the theological & philosophical positions regarding the miraculous history recorded in scripture held by Benedict de Spinoza, David Hume, Thomas Paine, and David F. Strauss.

Examination No. 4 Question #4

Paine asserts the following with reference to scripture: "...agreement of all the parts of a story does not prove that story to be true, because the parts may agree and the whole story may be false; - secondly, disagreement of the parts of a story proves that the whole argument cannot be true. The agreement does not prove the truth, but the disagreement proves falsehood positively." Respond along the lines of Bishop Richard Watson.

Examination No. 2 Question #3

Along the rational lines of Bishop Richard Watson, respond to Thomas Paine's objection to the Israelite wars in the land of Canaan - accounts which Paine views as shocking to humanity, and repugnant to reason.

Examination No. 2 Question #2

Apply David Hume's empirical method for assessing testimony of miracles (Enquiry Concerning Human Understanding, Ch. 10) to: [a] testimony of a Santa Claus sighting - flying, towed by reindeer, the whole lot; and [b] testimony of the biblical witnesses of the resurrection of Jesus Christ. Critically compare and contrast the two applications.

Examination No. 2 Question #1

With reference to Paley's View of the Evidences of Christianity, what are some strong examples of external historical evidence that can be brought out in support of Christianity, and what would be the proper context for a proposition that would frame that evidence?

Paley’s Chapter IX: Section IV (Beamer)

1. Paley quotes Polycarp assuming that his readers are “well exercised in the ________.”
A) Pentateuch
B) Law of Moses
C) Baptism of Faith
D) Holy Scriptures
E) Teaching of John the Beloved Apostle

2. What position did Dionysius hold and who refers to one of his writings?
A) Bishop of Corinth, Eusebius
B) Elder at Antioch, Clement of Alexandria
C) Deacon of Presbyrius, the Apostle Paul
D) Friend of the Roman Guard, the Arians

3. About how many years after Polycarp wrote his epistle did Justin Martyr write his apology?
A) 20 years
B) 30 years
C) 40 years
D) No one even knows if Justin Martyr was a real person.
E) Justin Martyr, like Socrates, never wrote anything personally but is only referred to by his students.

Paley’s Chapter IX: Section III (McCauley)

1. From whose compilation of works can we find almost an entire account of the life of Christ as laid out in the Gospels?
A) Eusebius
B) Polycarp
C) Justin Martyr
D) Tertullian

2. What particular fact does Paley mention, that made the testimony of Hegesippus worth mentioning?

3. What metaphor does Cyprian, Bishop of Carthage use to describe the Gospels?
A) Four Harmonies
B) Four Rivers
C) The Bull, The Lion, The Eagle, and The animal with a face
D) Four Winds

Paley’s Chapter IX: Section II (Williams)

1. Use the testimony of one early writer to show how the scriptures’ authority should be used in the face of conflict.

2. Write three terms that were used to refer to the Scriptures.

3. Use one testimony to show how the scriptures were viewed as perfect.

Paley’s Chapter IX: Section I (McNany)

1. The 'medium of proof' in which of the sections is 'most unquestionable' and 'the least liable to any practices of fraud, and is not diminished by the lapse of ages?'

2. Which apostle did Polycarp learn under?

3. Which writer learned under Polycarp?

Paley’s Chapter IX: Introduction, 11 Allegations (Badley)

1. In allegation I Paley defines the historical books of the New Testament to mean:
A) Writings of the early Church fathers.
B) The four Gospels and the Acts of the Apostles.
C) The four Gospels.
D) The Acts of the Apostles.
E) None of the above.

2. The Latin phrase found in allegation II, sui generis, means:
A) “One of a kind”.
B) “Generous nature”.
C) “Provable books”.
D) “Spiritual words”.
E) None of the above.

3. “To leave the argument without proofs, is to leave it without effect; for the persuasion produced by this species of evidence depends upon a view and induction of the particulars which compose it” (Paley, PDF 149; PP 132). This quote captures part of the strength of Paley's argument. With this in mind, how are the arguments of Paley different than that of Hume and Spinoza? What role does Paley's allegation VI play is this difference?

Paley’s Chapter IX: Introduction, Section IV-VI (Tipton)

1. True or False - Because the Christian writings were easy to forge, Eusebius' epistle was universally accepted.

2. Why would the men who are believed to have written the Gospels been able to "obtain true knowledge" ad "deliver an honest account"?

3. There was no interference of authority in the council of _____________?

Paley’s Chapter IX: Introduction, Section I-III (Depue)

1. In the beginning of Chapter IX, Paley provides some evidence which points to the authenticity of the gospels. Which of the following is not in his list?
A) Manuscripts are found over a broad geographical region.
B) All of the ancient manuscripts are the same version.
C) The manuscripts of the gospels date back to before the time of printing.
D) Some manuscripts are written in languages that are no longer in use.

2. True or False - The language and style of the gospel writings fits the time period, location, and personnel of their claimed origin.

3. Paley argues that it is unfair to doubt the authenticity (American usage) of the Scriptures solely because they contain accounts of events.

CH 6, ¶3

The original story being miraculous is suggested to be true by the claim of miraculous powers by Christians in subsequent ages. If these claims be true then it is a continuation of the original power; if false it is an imitation. I will not comment as to whether or not the miracles performed in subsequent ages were true, but I will say that they were reported to have happened. Also, false miracles would be patterned after true ones, and if they truly happened at first then it is not hard to believe that they will be fabricated later. It is improbable to believe that this would not happen. (Badley)

CH 6, ¶2

From the acknowledged parts of this case, I think it clear that the Christian story was based on miraculous events. There is nothing else they could have been based on. Nothing exciting, like a political revolution, occurred. Only the life of the man Jesus could account for the Christians' actions, and this man was particularly unremarkable. Only by attributing the miraculous to Jesus is the story made possible. Every controversy and every question supposes that Christianity is based on miracles. Whether or not miracles were most often explicitly discussed is beside the point--miracles were the foundation to the arguments themselves. (McNany)

CH 6, ¶1

There are eight considerations that lead us to confidently affirm that at one point in time, there was a very large group of people who took to spreading a remarkable story. It is further concluded that these people willingly suffered, and changed their lives on account of this new faith. (Williams)

CH 5, ¶6

The testimony of Pliny, who lived soon after Paul, is helpful in this subject. His careful account of the Christians’ behavior describes their customs of meeting together for the purpose of worship and mutual accountability in refraining from certain practices, including theft, adultery, and deceit. Pliny’s accounts show the abnormally high moral standards of the early Christians. Logically then, we can conclude that this too applied to the apostles, since it is unlikely that the eye witnesses of Christ held lower moral standards than their successors. (Depue)

CH 5, ¶5

Upon their conversion, the followers of Jesus experienced a new and distinct way of private life. In Acts, we hear of their constant prayer after their Master was taken up to heaven. They preached wherever they went, telling people to "repent". They had a system of conduct and disposition of mind that was different from anything they were accustomed to, and different from what was seen in others. Their change was noticeable, and was mentioned numerous times by their teachers. There was a distinct difference in their moral character as Christians, compared to the time before they became Christians. (Tipton)

CH 5, ¶4

The consideration that the causes and effects that occurred in apostolic history correlate with each other truthfully and that those causes and effects positively existed produces strong confirmation of apostolic accounts. These accounts are not only confirmed by Christian writers, but confirmed by Non-Christians as well. All sides agree that the religion prevailed at a certain time and place. It is evident that Christianity prevailed with the exertion of its Founder and his followers. The propagators of Christianity experienced what was natural to their situation. Persecution and opposition were naturally a result of being in a nation where the reigning opinions differed greatly from the opinions of Christianity. Opposition was imminent when the preaching of the apostles overthrew the established worship and they began to collect converts. The nature of the apostle’s mission agrees with the responses to their message that they experienced. (McCauley)

CH 5, ¶3

We have not touched on the subject of miracles as of yet. We have, however, given that the apostles were real people who wrote genuine and authentic literature, provided sufficient evidence that these early members of the Christian religion went to great lengths and suffered severely in their work of spreading Christianity. (Beamer)

CH 5, ¶2

There is ample evidence that Christianity’s earliest apostles all suffered hardship and persecution for the duration of their preaching ministry. Further, within the first ten years of the religion’s founding, one of the twelve was beheaded; another sentenced to the same fate. (Makinson)

CH 5, ¶1

Now that general observations have been made in relation to the early history of Christianity, more specific observations shall be made. (Makinson)

Examination No. 1 Question #9

Arguing along the lines of Thomas Cooper in his Bridge of History, how would you defend orthodox Christianity against the following assertion:

“Jesus, a literary and astrological hybrid, is most explicitly a plagiarization of the Egyptian Sun-god Horus. For example, inscribed about 3,500 years ago on the walls of the Temple of Luxor in Egypt are images of the enunciation [sic.], the immaculate conception, the birth, and the adoration of Horus. This is exactly the story of Jesus' miraculous conception. In fact, the literary similarities between the Egyptian religion and the Christian religion are staggering. The Bible is nothing more than an astro-theological literary hybrid, just like nearly all religious myths before it.”

Examination No. 1 Question #8

Why is it important, with reference to the great debate over Hume’s empiricism, to clarify the difference between, “contrary to experience” and “contradictory to experience”?

Examination No. 1 Question #7

Along what lines (how & why) does Sir Robert Boyle disagree with Spinoza?

Examination No. 1 Question #6

We have commended three “life-line” questions as we approach these heavy discussions. What are the questions, and (briefly!) explain why each is vitally important.

Examination No. 1 Question #5

Explain Dr. George Campbell’s ferry boat illustration with reference to Hume’s conditions for empiricism, and clarify how he intended to criticize Hume’s position via the illustration.

Examination No. 1 Question #4

According to Paley, how many of the gospels need to be genuine (British term usage) in order to support the internal credibility of the story believed? Explain why.

Examination No. 1 Question #3

Briefly explain Paley’s case for the likelihood of Proposition I.

Examination No. 1 Question #2

List three professing Christians whose testimonies, found externally to scripture, William Paley brought forward in support of Proposition I; explain the nature of each testimony, and why each is valuable in support of his proposition.

Examination No. 1 Question #1

List three pagans whose testimonies, found externally to scripture, William Paley brought forward in support of Proposition I; explain the nature of each testimony, and why each is valuable in support of his proposition.

CH 4, ¶19

The church at Smyrna wrote a startling circular letter detailing the gruesome details of persecution. (Williams)

CH 4, ¶18

Ignatius maintains that it was the appearing of the resurrected Lord that caused Peter and others to willingly lay down their lives. (Williams)

CH 4, ¶17

Polycarp states that the example of those who had suffered should serve to stir us to righteousness. He further notes that they suffered because they loved Christ more than this present life. (Williams)

CH 4, ¶16

Hermas notes the extent of the suffering, the sanity in the suffering, and the joy as well. (Williams)

CH 4, ¶15

Clement notes consistent suffering met with joy and a great faith. He also mentions not just the suffering of a few, but of many men and women. (Williams)

CH 4, ¶14

The apostles’ writings about persecution is echoed in the writing of those who lived at the same time. (Williams)

CH 4, ¶13

The Scriptural examples mentioned, along with others, are all drawn from independent sources, which confirm the truth of the accounts and add to the credit of the narrative. This also supports Paul's profession of being a contemporary of Christ. (Tipton)

CH 4, ¶12

There are letters written by Paul himself about his ministry. These letters unintentionally confirm the account which others tell. The language of Paul's letters and the other histories agree about the description of his sufferings, and the dangers and distresses he underwent. They are also attested by specific correspondences of time, place, and order of events. (Tipton)

CH 4, ¶11

Paul remained a prisoner of the Roman government, was transferred to different locations, receiving afflictions all the while, and continued during this time to preach and teach concerning God and Christ. (Badley)

CH 4, ¶10

Paul then traveled in Roman provinces, settled at Ephesus for two years, was forced to leave, traveled about in Rome once more. Eventually, in Jerusalem was arrested for disturbing the peace and was examined and tortured. (Badley)

CH 4, ¶9

Such terrible treatment did not deter them from a second 'missions trip.' Having a disagreement, however, these two evangelists parted, not forsaking their common mission for the sake of petty argument. The dangers follow the disciples' mission, still. Instead of being confined to Asia, Paul now ventures across the Aegean Sea with Luke, the physician. They travelled from Jerusalem to Philippi, where they were cruelly whipped and imprisoned. Not being deterred, they passed through Amphipolis and Apollonia to Thessalonica, from there to Athens and Corinth and finally to Rome. Paul continued to earnestly fulfill his mission. (McNany)

CH 4, ¶8

Our narrative now zooms in on the doings of the apostle Paul. He and another fellow from Jerusalem leave Antioch and set out for the rest of Asia, where they are met with frequent dangers and hardships. From Antioch to Iconium, from Iconium to Lystra, and then back to Jerusalem: their mission become known and commended by all. (McNany)

CH 4, ¶7

The accounts thus far mentioned are related in the most particular ways, including names, persons, places and circumstances. It is important to notice that those who recorded these accounts of Christian persecution did not tend to exaggerate. The authors said it like it is. They accurately recorded times of fleeing for their lives, times of peace, and times of severe persecution. In other times when other martyrdoms and persecutions took place and were recorded, it is reasonable to believe that they were not exaggerated. (McCauley)

CH 4, ¶6

The period of peace and lowered persecution did not last. Herod Agrippa affirmed office in the government of Judea and had James, the brother of John, put to death. When Herod saw that an execution of a Christian pleased the Jews, he went on to arrest Peter and put him in jail. According to Acts 12, Peter was miraculously delivered from prison. (McCauley)

CH 4, ¶5

There was a span of time occurring three to eight years after the death of Christ during which persecution of Christians appears to have, for the most part, subsided. The propagators of the Christian faith were not still or stagnant during this time. There stood to be a great deal of activity carried out by those who preached the Christian religion. (Beamer)

CH 4, ¶4

Persecution started to spread out from Jerusalem after the dispersion of the disciples. Saul converted to the religion which he had been persecuting, choosing to suffer in like persecution along with “a double measure of enmity from the party which he had left.” Plans were immediately initiated to murder one so despised as he was. (Beamer)

CH 4, ¶3

After this public execution, a general persecution against the Christian religion forced its adherents, except for the original twelve, out of Judea. As these new converts fled the region, they spread the ideas of the twelve wherever they traveled. (Makinson)

CH 4, ¶2

While at first the Jewish masses favored the twelve, after a short while they were convinced that the Christian message violated Jewish law, and thus had a leading member of the new religion stoned to death. (Makinson)

CH 4, ¶1

By examining the historical writings of the early Church, we find that the Founder of Christianity, from the time of his ministry until his death, spent all of his energies spreading his religion in the regions of Judea and Galilee. Subsequent to his death, twelve of the Founder’s closest disciples (one of which had been replaced) who were constantly in his company while he yet lived, began to publicly proclaim the most important facts related to his life and ministry.
Essentially, these twelve men asserted that their Founder was a savior sent by God, one who would both judge the human race and grant happiness after death to those who received him. A sizeable number of people accepted these assertions and chose to join the original twelve, thus creating a tight-knit group whose members voluntarily chose to hold their private possessions in common.
These events transpired in the midst of not one but two proceedings where the chief legal and religious leaders of the Jewish nation imprisoned, beat, and threatened the twelve. Despite such warnings, these men voluntarily chose to proclaim their message all the more. (Makinson)

CH 3, ¶8

These passages, which pertain to consistency and perseverance in the midst of dangers and sufferings, were not written to lead distant Christian descendants to believe that our apostolic ancestors went through such dangers and sufferings which had never truly occurred. If that were so, those who immediately received those testimonies both in speech and in writing would have disregarded it as nonsense and beyond that, falsehood. (Beamer)

CH 3, ¶7.7

Don’t be surprised by the intense trials you encounter, as if they are strange phenomena. Instead, rejoice to be part of suffering for Christ. If it is God’s will for you to suffer because of obedience to Him, entrust your soul to Him, the Faithful Creator, and continue to obey. (Depue)

CH 3, ¶7.6

God’s glory is the focus of our hope and the cause of our joy. We also value trials, knowing that they will build our patience, which yields experience, which yields greater hope. (Depue)

CH 3, ¶7.5

We commend you for your faithfulness in the midst of persecutions and trials, which are God’s stamp of approval on you. (Depue)

CH 3, ¶7.4

Remember how, when you were first saved, you were persecuted and mocked for it. You helped me when I was imprisoned and endured your affliction with joy in the hope of heaven. Don’t lose that confidence; you need to endure in obedience to God, hoping in His promises (Heb.). (Depue)

CH 3, ¶7.3

Fellow Christians, remember and imitate the way that the prophets of God handled persecution with patience. Those who persevered are counted blessed. Think of the outcome of Job’s suffering; God’s mercy was shown through it (James 5). (Depue)

CH 3, ¶7.1-2

A third conclusion is the fact that these books are full of encouragement and comfort. 2 Corinthians chapter 4 is evidence of such encouragement. It declares that nothing, including persecution and famine, will separate us from the love of Christ and that we, Christians, are conquerors through Christ. We are thrown down but we are not destroyed. In the midst of such trials we rejoice and hope because what was done to Jesus is done to us, and as Jesus overcame death among his persecutors, so we also will share in life and victory. Though our bodies perish, our spirit rejoices in the hope we have through Christ and we are renewed. The suffering we experience is only for some time, but the glory we will have in Christ is eternal. (McCauley)

CH 3, ¶6

From the passages themselves I cannot prove the passages' legitimacy--that would be presumptive and irrational. But I can rationally state this either/or situation: either the evangelists truthfully recorded what Christ spoke, and the event matched the prediction; or the evangelists falsely recorded Christ as having spoken later-fulfilled prophecies. The other two possibilities are ridiculous: that Christ brainwashed his followers with fear for no reason; or that Christ never spoke any of the stated predictions, but the events would have contradicted him even if he did, even though there is plenty of evidence, contemporary to the situation that claims he did say such things. (McNany)

CH 3, ¶5

The following scriptural histories record Christ foretelling that his followers will be persecuted: Matthew states that the followers of Christ will be afflicted for the sake of Christ. Mark states that persecutions will arise for the sake of Christ’s word. Luke states that the persecution will come from family and friends, and may end in death. John states that the persecution will come from unbelievers, and that Christ is foretelling this for the instruction of his followers. (Badley)

CH 3, ¶4

Tacitus confirms the death of Jesus Christ, the founder of the religion; that the religion started in Jerusalem, spread to Judea, and then to all of the Roman Empire. There was a warning to the converts that persecution would occur, as there was a full understanding of the hardships they would face. (Tipton)

CH 3, ¶3

We will draw some conclusions to equip us for the reading of some of these sources. (Williams)

CH 3, ¶2

This sort of evidence is best because it is included without agenda, and is thus less likely to be tampered with. (Williams)

CH 3, ¶1

Although the best history of Christianity would have to come from the writings of Christians, there is still ample evidence from secular writers that the first believers did face great suffering. (Williams)

CH 2, ¶12

In the last (12th) paragraph of chapter 2, Paley says that Epictetus attributed the fearless actions of Christians to madness and habit, And that Marcus Aurelius attributes their actions to a stubborn viewpoint. (Badley)

CH 2, ¶11

A few years before Pliny, Martial wrote about the sufferings of Christians, making their suffering the subject of his ridicule. The testimonies of Martial and Pliny make another point, however. They show that the deaths of the men were martyrdoms. Their deaths were in their power so much, that if they had renounced their beliefs, they would have avoided execution. (Tipton)

CH 2, ¶10

Profession of Christianity was accompanied with fear and danger. 70 years after Christ's death, Pliny wrote a letter to Trajan. In the letter he tells of the number of Christians in Bithynia and Pontus, and also of the sufferings which Christians experienced. He makes note that the persecution they faced took place even though there was no edict from a Roman sovereign commanding or authorizing the persecution of Christians. The same observations are made by Adrian of Minucius Fundanus in Asia, who said that the people in Asia "proceed against Christians with tumult and uproar" (p. 78). (Tipton)

CH 2, ¶9

Paley argues that if the founder (Christ) suffered a cruel death, and those who were converted through the ministry of the apostles also suffered death, then the apostles must have certainly experienced persecution themselves. (Williams)

CH 2, ¶8

In this paragraph, Paley connects two testimonies with a poem of the age to further demonstrate the cruel nature of the persecution undergone by the followers of Christ. (Williams)

CH 2, ¶7

Another contemporary writer, Juvenal, describes even more excessive persecutions and executions. (McNany)

CH 2, ¶6

The aforementioned text implies a general persecution of Christianity. (McNany)

CH 2, ¶5

Suetonius also gives account that “Christians… were punished” (pg. 59). (McCauley)

CH 2, ¶4

Concerning Tacitus’ account of Rome’s burning and Nero’s cruel punishment of the Christians in Rome, we can observe three things. The first thing we notice is that Christ, the founder of Christianity, was put to death under Pontus Pilate. Secondly, we see that a short time after the death of Christ, Christianity broke out of Judea and spread. Thirdly, Christianity spread fast enough that a good number of Christians resided in Rome thirty-four years after the death of Christ. From these three things, one may infer that the teachers and missionaries of Christianity were active and in danger of the same fate as Christ. (McCauley)

CH 2, ¶3

(Paley quoting Tacitus' writing) In order to clear his name of the guilt of setting Rome on fire, Nero blamed a religious set of people known as “Christians.” This group originated in Judea under the founding of one called “Christ” and spread from there, eventually reaching Rome. They were accused of both destroying Rome and for being haters of mankind; consequently, they were tortured and killed in a variety of cruel ways including mauling by dogs, crucifixion, and burning. (Depue)

CH 2, ¶2

The ancient Gentile writers, who touch on the subject of Christianity, though from afar, most often write about the severe punishment suffered by Christians which is related as historical fact. Tacitus writes on this very subject concerning the persecution that Nero imposed on Christians in Rome. (Beamer)

CH 2, ¶1

Furthering our investigation, we next must determine precisely how the message of Christianity’s Author and his first disciples has been communicated and handed down. (Makinson)

CH 1, ¶18

In summary, one may conclude several things concerning the earliest founders of the Christian religion: 1) Its Author and his immediate disciples exerted themselves to spread their ideas; 2) Such propagation was done in the midst of persecution and dangers; 3) That both government and culture in general must have forced them into a constant fear for their safety; and 4) That their conduct was in harmony with the moral and ethical principles which their own religion promoted. (Makinson)

CH 1, ¶17

As a general principle of life, there is great difficulty involved in the process of changing a person’s affections from those which are selfish to those which are virtuous. Thus, it is most significant to notice that the early preachers of Christianity were essentially made into new men as a result of their message. (Makinson)

CH 1, ¶16

Regarding the investigation at hand, there is strong proof that the original propagators of the Christian religion conformed their lives in accordance with their own teachings. This change of lifestyle is especially noteworthy in light of the general culture of the first century, a culture which promoted lifestyles which were frequently contrary to Christian teachings. (Makinson)

CH 1, ¶15

There was no class of society that members of the Christian religion could look to in order to find security and liberty. (Beamer)

CH 1, ¶14

The ancient religions were so heavily ingrained into all areas of life that, no matter how illogical and unsubstantial they proved to be, their practice would not soon be given up by those who practice them. Also, the well-being of the nation that belonged to one such ancient religion was taught to be contingent on the belief and practice therein. (Beamer)

CH 1, ¶13

The unbelieving world is tolerant of and conforms to all except that which is by nature intolerant (i. e. Christians). Two human sources which passed the baton of intolerance were Pliny and Trajan who vehemently persecuted those of the Christian religion. Religion was considered to be the state’s business. The Christian beliefs were regarded “as a direct opposition to the authority of government.” (Beamer)

CH 1, ¶12

The early Christians were not threatened only by the government, but by the opposition, sometimes violent, of public and individual adversaries. Paley theorizes that it would have taken a lot to catch the attention of the Roman government for the purpose of protecting the Christians, and in the meantime the message of the Christians and their boldness in proclaiming it could have resulted in a lot of abuse. (Depue)

CH 1, ¶11

Early Christian proponents differed from their contemporary philosophers. While both parties disbelieved pagan religions of their day, the philosophers did not attempt to make converts to their beliefs or appeal to the common people to influence their lifestyles and worship practices. On the contrary, the Christians did spread their beliefs to all sorts of people with the aim of affecting their entire lives; this is what made Christianity dangerous for those who espoused and spread it. (Depue)

CH 1, ¶10

In fact, the seas on which these preachers of Christianity endeavored to sail, metaphorically of course, would be most turbulent. This religion was not a new puzzle piece that fit in to the whole picture. Christianity was, instead, a big picture that deemed all other pictures and pieces of heathen religion as completely false. This meant that partakers of the heathen religions had lived and done many things in vain. The very foundation of cultures would crumble beneath them at the tolerance of this Christianity. (McCauley)

CH 1, ¶9

The Preachers of Christianity were unique not only in the way they conducted their lives, but in the content that they proclaimed. The religion they propagated was, as Paley says, “exclusive” (pg. 50). Christianity denounced and rejected every other form of heathen religion and worship. When all other heathen religion is overthrown, then Christianity has prevailed. In any culture that is foreign to such a religion, the preachers of this Christianity could not hope for calm seas in their voyage to proclaim such a narrow message. (McCauley)

CH 1, ¶8

The Roman government which at the time was ruling in Judea would not have negatively reacted to Christianity on its own initiative. However, Christianity maintains obedience to a new master; and though it makes a distinction between earthly and spiritual authority, the lofty government would scarcely recognize the difference. Justin Martyr verifies this a century later in his writings. (McNany)

CH 1, ¶7

An undeniable fact is that the authoritative polity in Jerusalem had just recently executed the founder of Christianity. This made difficult and dangerous the task of those Christians whose responsibility it was to condemn the party carrying out the execution. (McNany)

CH 1, ¶6

Paley further demonstrates the risk of preaching Christianity by recalling the crimes of the religious leaders of the day. To preach Jesus as Messiah would be to accuse the leaders of murder. This would not make their task easier, or safer. (Williams)

CH 1, ¶5

In this paragraph, Paley seeks to illustrate how unappealing this new religion would have been to Jewish hearers. These hearers had found the law impossible to keep, but they believed that acceptance in God’s eyes was still possible. With pious disposition and conformity to extra-biblical traditions, they sought to prove their devotion to God. To teach against this basis of spirituality would have angered the religious backbone of society. (Williams)

CH 1, ¶4

The production of a new religious institution was met with difficulty and danger. The system conflicted with every Jewish opinion. The Jews had persuaded themselves that there would be a greatly advantageous change in the condition of their nation, by the action of a long-awaited Messiah. This was not the belief of a few random people, but was a deeply engrained part of a whole nation. The Jews expected that their nation would be exalted above the rest of the world, but were deeply disappointed to see that this Messiah was to bring those whom they despised to equality with themselves. "The extending kingdom of God to those who did not conform to the law of Moses, was a notion that had never before entered into the thoughts of a Jew" (p. 48). (Tipton)

CH 1, ¶3

The Christian religion was somehow established. Its first publication of its establishment must owe credit to either the Founder and his associates, or to those who, after the followers quit, quietly worked and busied themselves in the success and reproduction of the story. The latter seems unlikely. If the announcing of the religion by the Founder had not been immediately followed up by the enthusiasm and reproduction of his disciples, it would have died right away. The followers were frequent, earnest, laboriously preached, were constantly conversing with religious persons about religion, and addicted to one serious object. This kind of attitude and lifestyle would not have lasted long if the beliefs were based upon falsehoods and hollowness. (Tipton)

CH 1, ¶2

In the second paragraph of chapter 1, Paley says that before the actions and sufferings of Christ and his followers be explained, he has to address the likelihood of cases of the same nature which are undisputed. (Badley)

CH 1, ¶1

In the first paragraph of chapter 1, Paley puts forth that in order to support the statement that there is evidence of the sufferings and actions of the original witnesses of Christianity, two things need to be made clear: (1) that the actions of Christianity's founder (Christ) and his contemporary followers, were in accordance with what Christianity required. (2) That the historical facts in the Scriptures are the same historical facts that they gave testimony and their belief depended on as fact. (Badley)