{"id":1236,"date":"2007-05-20T15:12:00","date_gmt":"2007-05-20T15:12:00","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/davearmstrong\/2007\/05\/the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts.html"},"modified":"2017-06-02T17:20:01","modified_gmt":"2017-06-02T21:20:01","slug":"the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/davearmstrong\/2007\/05\/the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts.html","title":{"rendered":"“The One-Minute Apologist”: Quotation Sources & Additional Contexts"},"content":{"rendered":"\n<\/head>
\"One-MinuteApologist<\/div>\n
<\/div>\n
\n
(5-20-07; u<\/span>pdated on 19 February 2012)<\/span><\/div>\n<\/div>\n

\n*****<\/span><\/div>\n

\n<\/span>\n
My publisher chose to not include the documentation for all the quotations I was asked to provide for each two-page section of my just-released book\u00a0(see its book page and purchase information<\/a>). This information was included in my manuscript, and so I shall provide that information here. Blue <\/span>sections are continuations of quotations that were edited out of the published version, and green<\/span> sections preceded existing book citations in my original manuscript:<\/span><\/div>\n
\u00a0<\/span><\/div>\n
* * * * *\u00a0<\/span><\/div>\n<\/div>\n
\u00a0<\/span><\/div>\n
Martin Luther<\/span> [p. 5]<\/span>
\n
\n<\/span>(in the year 1532; from Protestant Luther biographer Roland H. Bainton, Studies on the Reformation<\/i> [Boston: Beacon Press, 1963], p. 26; primary source: WA [Werke<\/i>, Weimar edition in German], XXX, 552; bracketed comment is Bainton\u2019s own)<\/span>
\n
\n<\/span>Robert McAfee Brown (Protestant scholar) <\/b>[p. 7]<\/span><\/div>\n

\n<\/span>\u201cMuch of this may be due to faulty reading and faulty listening. But it cannot all be explained so simply. It can be explained only by recognizing honestly that Protestants do not rely on <\/span>sola Scriptura<\/i> in quite the pure way that Reformation Sunday sermons would suggest.\u201d<\/span><\/span><\/span><\/span>(\n

The Spirit of Protestantism<\/i>, London: Oxford University Press, 1961, 215-216)<\/span><\/p><\/div>\n

\u00a0<\/span><\/div>\n
F.F. Bruce (Protestant Bible scholar) <\/b>[pp. 9, 11]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
(The Canon of Scripture<\/i>, Downers Grove, IL: InterVarsity Press, 1988, 79-80; discussing St. Athanasius\u2019 Festal Letter <\/i>[No. 39], written in 367)<\/span><\/div>\n
\u00a0<\/span><\/div>\n
(The Canon of Scripture<\/i>, Downers Grove, IL: InterVarsity Press, 1988, 41, 50, 280-282)<\/span><\/div>\n
\u00a0<\/span><\/div>\n
\n

James Gairdner (Protestant Church historian) <\/b>[p. 13]<\/b><\/span><\/p>\n

(Lollardy and the Reformation in England<\/i>, Vol. 1 of 4, 1908, 105, 117)<\/p>\n<\/div>\n

\u00a0<\/span><\/div>\n
Philip Schaff (Protestant Church historian) <\/b>[p. 17]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
\n

\u201c. . . and the accounts of Irenaeus, Tertullian, Eusebius, and Jerome, that the same apostle nominated and ordained Polycarp (with whom Irenaeus was personally acquainted) bishop of Smyrna.\u201d<\/span><\/span><\/span><\/p>\n

(History of the Christian Church<\/i>, Vol. II: Ante-Nicene Christianity: A.D. 100-325<\/i>, Grand Rapids, MI: Eerdmans, 1970; from the 5th<\/sup> revised edition of 1910, 135-136)<\/p>\n<\/div>\n

\u00a0<\/span><\/div>\n
John Calvin<\/span> [p. 19]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
\n

\u201d . . . [Matt. 22:30]. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation, as Isaiah [Isa. 37:32] and Joel [Joel 2:32] testify . . .\u201d<\/span><\/span><\/span><\/p>\n

(Institutes of the Christian Religion<\/i>, edited by John T. McNeill; translated by Ford Lewis Battles, Philadelphia: The Westminster Press, 1960, IV, 1, 4; Vol. 2, p. 1016)
\n
\n<\/span>Philip Schaff (Protestant Church historian) <\/b>[p. 21]<\/span><\/p>\n<\/div>\n

\u00a0<\/span><\/div>\n
(History of the Christian Church<\/i>, vol. 3: Nicene and Post-Nicene Christianity: A.D. 311-600<\/i>, Grand Rapids, MI: Eerdmans, 1974; from the revised 5th edition of 1910, 396-397)<\/span><\/div>\n
\u00a0<\/span><\/div>\n
\n

James D.G. Dunn (Protestant New Testament Scholar) <\/span>[p. 23]<\/span><\/p>\n

(Unity and Diversity in the New Testament<\/i>, London: SCM Press, second edition, 1990, 192-193; glossalalia<\/i> is the Greek word for tongues<\/span>)<\/p>\n

Bertrand Conway <\/span>[p. 25]<\/p>\n

\u201cNeither excommunication nor anathemas imply the Church\u2019s condemning anyone to hell. That is the prerogative of God alone. Excommunication is a Church law, excluding a notorious sinner from the communion of the faithful (Canons 2257-2267). Its purpose is to warn the sinner of the danger he runs of incurring eternal ruin, unless he repent of his sin. The \u201cdelivering of the sinner to Satan,\u201d which we find in the Roman Pontifical, is based on the words of St. Paul, who delivered the incestuous sinner to Satan, \u201cthat his spirit might be saved in the Day of the Lord Jesus Christ\u201d (1 Cor. 5:5; cf. 1 Tim. 1:20).\u201d<\/span><\/p>\n

(The Question Box<\/span>, New York: The Paulist Press, 205)<\/p>\n

Ronald Knox <\/span>[p. 27]<\/p>\n

(University and Anglican Sermons<\/span>, London: Burns and Oates, 1963, 63)<\/p>\n

H. Richard Niebuhr (Protestant Theologian)<\/span> [p. 29]<\/p>\n

(The Social Sources of Denominationalism<\/span>, New York: The World Publishing Co. \/ Meridian Books, 1957; originally 1929, 25)<\/p>\n

The Catholic Encyclopedia<\/span> [p. 31]<\/p>\n

(Vol. VI, 1909, \u201cGalileo Galilei,\u201d John Gerard)<\/p>\n

James D.G. Dunn (Protestant Bible scholar)<\/span> [p. 35]<\/p>\n

(Unity and Diversity in the New Testament<\/span>, London: SCM Press, 2nd edition, 1990, 385; cited in agreement by Bruce in the work above, pp. 42-43)<\/p>\n

The New Bible Dictionary<\/span> (Protestant reference work)<\/span> [p. 37]<\/p>\n

(general editor: J.D. Douglas; Grand Rapids, MI: Eerdmans Pub. Co., 1962, \u201cPower,\u201d section III: \u201cThe Power of the Keys,\u201d by R.N. Caswell, pp. 1017-1018)<\/p>\n

R.T. France (Anglican Bible commentator)<\/span> [p. 39]<\/p>\n

\u201cJesus now sums up Peter\u2019s significance in a name, Peter . . . It <\/span>describes not so much Peter\u2019s character (he did not prove to be \u2018rock-like\u2019 in terms of stability or reliability), but his function, as the foundation-stone of Jesus\u2019 church. The feminine word for \u2018rock\u2019, \u2018petra\u2019, is necessarily changed to the masculine \u2018petros\u2019 (stone) to give a man\u2019s name, but the word-play is unmistakable (and in Aramaic would be even more so, as the same form \u2018kepha\u2019 would occur in both places). It is only Protestant overreaction to the Roman Catholic claim . . . that what is here said of Peter applies also to the later bishops of Rome, that has led some to claim that the \u2018rock\u2019 here is not Peter at all but the faith which he has just confessed. <\/span>The word-play, and the whole structure of the passage, demands that this verse is every bit as much Jesus\u2019 declaration about Peter as v.16 was Peter\u2019s declaration about Jesus . . . It is to Peter, not to his confession, that the rock metaphor is applied . . . Peter is to be the foundation-stone of Jesus\u2019 new community . . .\u201d <\/span><\/p>\n

(in Leon Morris, general editor, Tyndale New Testament Commentaries<\/span>, Leicester, England: Inter-Varsity Press \/ Grand Rapids, MI: Eerdmans Pub. Co., 1985, vol. 1: Matthew<\/span>, 254, 256)<\/p>\n

The New Bible Dictionary<\/span> (Protestant reference work)<\/span> [p. 41]<\/span><\/p>\n

(Organizing editor: J.D. Douglas, Grand Rapids, MI, Eerdmans Publishing Co., 1962; article \u201cPeter,\u201d written by A.F. Walls, 973)
\n
\nJohn Henry Newman<\/span> [p. 43]<\/span><\/span><\/p>\n

(An Essay on the Development of Christian Doctrine<\/span>, 1845, Part I, Ch. 2, Sec. 3)<\/p>\n

Patrick Madrid (Catholic Apologist) <\/span>[p. 45]<\/p>\n

(Pope Fiction<\/span>, San Diego: Basilica Press, 1999, 161-162)<\/p>\n

St. Augustine <\/span>[p. 49]<\/p>\n

(The City of God<\/span>, translated by Henry Bettenson, Baltimore: Penguin Books, 1972, XX, 10; p. 919)<\/p>\n

Pope Pius XII (r. 1939-1958)<\/span> [p. 51]<\/p>\n

(Menti Nostrae<\/span>, 23 September 1950)<\/p>\n

C.S. Lewis<\/span> [p. 53]<\/p>\n

(\u201cPriestesses in the Church?\u201d From: God in the Dock: Essays on Theology and Ethics<\/span>, edited by Walter Hooper, Grand Rapids, MI: Eerdmans, 1970, 235-236; originally published as \u201cNotes on the Way,\u201d in Time and Tide<\/span>, vol. XXIX: 14 August 1948, pp. 830-831)<\/p>\n

St. Thomas Aquinas (1225-1274)<\/span> [p. 57]<\/p>\n

(Summa Theologica<\/span>, III, Q. 66, Art. 11)<\/p>\n

Blaise Pascal<\/span> [p. 59]<\/p>\n

Pensees<\/span> (no further documentation given)<\/p>\n

St. Augustine<\/span> [p. 61]<\/p>\n

(The City of God<\/span>, translated by Henry Bettenson, Baltimore: Penguin Books, 1972, XXII, 10; pp. 1048-1049)<\/p>\n

F.F. Bruce (Protestant Bible Scholar)<\/span> [p. 63]<\/p>\n

(Israel and the Nations<\/span>, Grand Rapids, MI: Eerdmans, 1963; reprinted 1981, 41)<\/p>\n

St. Ignatius of Antioch (d.c. 110)<\/span> [p. 65]<\/p>\n

This one is a blatant typo in the book. My concluding words were mistakenly listed as a citation from St. Ignatius (!!!). I\u2019m honored and humbled by the \u201ccompliment\u201d, but here is my intended citation:<\/span><\/p>\n

\u201cCome together in common, one and all without exception in charity, in one faith and in one Jesus Christ, Who is of the race of David according to the flesh, the son of man and Son of God, so that with undivided mind you may obey the bishop and the priests, and break one Bread which is the medicine of immortality and the antidote against death, enabling us to live for ever in Jesus Christ.\u201d<\/p>\n

(Letter to the Ephesians<\/span>, 20)<\/p>\n

Martin Luther<\/span> [pp. 67, 69]<\/p>\n

(Large Catechism<\/span>, 1529; Minneapolis: Augsburg Publishing House, 1935; section 230, p. 165)<\/p>\n

(Large Catechism<\/span>, 1529; Minneapolis: Augsburg Publishing House, 1935; section 234, p. 167)<\/p>\n

Fr. John A. Hardon, S.J. <\/span>[p. 71]<\/p>\n

(Modern Catholic Dictionary<\/span>, Garden City, New York, Doubleday & Company, 1980, \u201cLimbo,\u201d p. 320)<\/p>\n

Blaise Pascal<\/span> [p. 73]<\/p>\n

Pensees<\/span> (no further documentation given)<\/p>\n

C.S. Lewis <\/span>[p. 77]<\/p>\n

(Mere Christianity<\/span>, New York: Macmillan, 1952, 129-130)<\/p>\n

John Wesley (Founder of Methodism)<\/span> [p. 79]<\/p>\n

(A Farther Appeal<\/span>, 1745, Works<\/span>, London: 1831, VIII, 68 ff. \/ Working Out Our Own Salvation<\/span>, 1788, Works<\/span>, VI, 511 ff.)<\/p>\n

John Calvin <\/span>[p. 81]<\/p>\n

(Institutes of the Christian Religion<\/span>, edited by John T. McNeill; translated by Ford Lewis Battles, Philadelphia: The Westminster Press, 1960, IV, 1, 3; Vol. 2, p. 1015; cf. IV, 1, 8; IV, 12, 9)<\/p>\n

. . . [II Tim. 2:19]<\/span><\/p>\n

(Ibid<\/span>., IV, 1, 2; Vol. 2, p. 1013)<\/p>\n

John Henry Newman<\/span> [pp. 83, 85]<\/p>\n

(Lectures on Justification<\/span>; no further documentation)<\/p>\n

(Parochial and Plain Sermons<\/span>, Vol. 5, Sermon 14: \u201cTransgressions and Infirmities\u201d \u2013 from Newman\u2019s Anglican period: 1840)<\/p>\n

G.K. Chesterton<\/span> [p. 87]<\/p>\n

(All Things Considered<\/span>, 1908; New York: Sheed & Ward, 1956, 140-141)<\/p>\n

C.S. Lewis <\/span>[p. 89]<\/p>\n

\u201cThough Our Lord often speaks of Hell as a sentence inflicted by a tribunal, He also says elsewhere that the judgement consists in the very fact that men prefer darkness to light, and that not He, but His \u2018word,\u2019 judges men. We are therefore at liberty \u2013 since the two conceptions, in the long run, mean the same thing \u2013 <\/span>to think of this bad man\u2019s perdition not as a sentence imposed on him but as the mere fact of being what he is. The characteristic of lost souls is \u2018their rejection of everything that is not simply themselves.\u2019\u201d<\/p>\n

(The Problem of Pain<\/span>, New York: Macmillan, 1962, ch. 8, 122-123)<\/p>\n

Fr. Ray Ryland <\/span>[p. 91]<\/p>\n

The Church speaks of \u201cimplicit desire\u201d or \u201clonging\u201d that can exist in the hearts of those who seek God but are ignorant of the means of his grace. If a person longs for salvation but does not know the divinely established means of salvation, he is said to have an implicit desire for membership in the Church. <\/span>Non-Catholic Christians know Christ, but they do not know his Church. In their desire to serve him, they implicitly desire to be members of his Church. Non-Christians can be saved, said John Paul, if they seek God with \u201ca sincere heart.\u201d In that seeking they are \u201crelated\u201d to Christ and to his body the Church . . .<\/span><\/p>\n

(\u201cNo Salvation Outside the Church,\u201d This Rock<\/span>, Vol. 16, No. 10, December 2005)<\/p>\n<\/div>\n

\u00a0<\/span><\/div>\n
The Oxford Dictionary of the Christian Church<\/span> [p. 93]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
(<\/span>De Civ. Dei<\/i> [<\/span>City of God<\/i>], xxi. 13, and xxi. 24)<\/span><\/span><\/div>\n
\u00a0<\/span><\/div>\n
(F. L. Cross and E. A. Livingstone, editors, Oxford University Press, 2nd edition, 1983, 1144-1145)<\/span><\/div>\n
John Henry Newman<\/span> [p. 95]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
(An Essay on the Grammar of Assent<\/span>, 1870, 10)<\/span><\/div>\n
\u00a0<\/span><\/div>\n
C.S. Lewis<\/span> [p. 99]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
(\u201cThe Poison of Subjectivism,\u201d 1943; later included in Christian Reflections<\/span>: New York: Macmillan: 1967)<\/span><\/div>\n
\u00a0<\/span><\/div>\n
Romano Guardini (Catholic Theologian) <\/span>[p. 101]<\/span><\/div>\n
\u00a0<\/span><\/div>\n
It is in him, the Third Person of the Trinity, that Father and Son are powerfully individual, yet one. <\/span><\/div>\n
\u00a0<\/span><\/div>\n
(The Lord<\/span>, translated by Elinor Castendyk Briefs, Chicago: Henry Regnery Co., 1954, 433)<\/span>
\n
\n<\/span>Sir Arnold Lunn (English Writer)<\/span> [p. 103]<\/span>
\n
\n<\/span>(Now I See<\/span>, 1933)<\/span>
\n
\n<\/span>Matthias Premm (Catholic Theologian)<\/span> [p. 105]<\/span>
\n
\n<\/span>The teaching of the Catholic Church is this: the unity in Christ did not result from the uniting of his two natures with each other, but in the union of each of them in the Person of the Son of God. The union is thus achieved in the Person (in theological terms this is called the hypostatic union), and not in the natures . . .<\/span> both divine and human attributes can be predicated of him, although the two natures are separated by an infinite abyss. For example, I can say that Christ is omniscient (as God), but also that he does not know everything (as man); God is lying in the crib (that is, as a man); God is dying on the cross, etc.<\/span>
\n
\n<\/span>(Dogmatic Theology for the Laity<\/span>, Rockford, IL: TAN, 1967, 151-152)<\/span>
\n
\n<\/span>St. Augustine<\/span> [p. 109]<\/span>
\n
\n<\/span>(On Nature and Grace<\/span> [415], XXXVI, 42)<\/span>
\n
\n<\/span>Martin Luther<\/span> [pp. 111, 113]<\/span>
\n
\n<\/span>(That Jesus Christ was Born a Jew<\/span>, 1523; LW: Vol. 45, 199, 206)<\/span>
\n
\n<\/span>She became the Mother of God, in which work so many and such great good things are bestowed on her as pass man\u2019s understanding. For <\/span>on this there follows all honor, all blessedness, and her unique place in the whole of mankind, among which she has no equal, namely, that she had a child by the Father in heaven, and such a Child . . . Hence men have crowded all her glory into a single word, calling her the Mother of God . . . None can say of her nor announce to her greater things, even though he had as many tongues as the earth possesses flowers and blades of grass: the sky, stars; and the sea, grains of sand. It needs to be pondered in the heart what it means to be the Mother of God. <\/span><\/span>
\n
\n<\/span>(Commentary on the Magnificat<\/span>, 1521; in Luther\u2019s Works<\/span>, Pelikan et al, volume 21, 326)<\/span>
\n
\n<\/span>Heinrich Bullinger (Prominent Early Protestant Leader)<\/span> [p. 115]<\/span>
\n
\n<\/span>(in Max Thurian, Mary: Mother of all Christians<\/span>, translated by Neville B. Cryer, New York: Herder & Herder, 1963, 197-198; from De origine erroris<\/span>, 16, written in 1568)<\/span>
\n
\n<\/span>John Henry Newman<\/span> [p. 117]<\/span>
\n
\n<\/span>The last clause in the published version was cut off, and a period put after \u201cpower,\u201d leaving an incomplete sentence at the end. The \u201cThough then\u201d at the beginning, shows that the grammar necessitates an additional clause, because it is a compare-and-contrast sentence. Obviously, inadvertent human error on my (all in all, excellent) editor\u2019s part . . . <\/span>
\n
\n<\/span>Our Lord died for those heathens who did not know Him; and His Mother intercedes for those Christians who do not know her; and she intercedes according to His will, and, when He wills to save a particular soul, she at once prays for it. I say, <\/span>He wills indeed according to her prayer, but then she prays according to His will. Though then it is natural and prudent for those to have recourse to her, who from the Church\u2019s teaching know her power, yet it cannot be said that devotion to her is a sine-qua-non of salvation. <\/span><\/span>
\n
\n<\/span>(Certain Difficulties Felt by Anglicans in Catholic Teaching<\/span>, Vol. 2, \u00a7 5)<\/span>
\n
\n<\/span>Martin Luther \/ Philip Schaff (Protestant Church Historian)<\/span> [p. 119]<\/span>
\n
\n<\/span>(Confession Concerning Christ\u2019s Supper<\/span>, 1528, in Luther\u2019s Works<\/span>, edited by Jaroslav Pelikan, vol. 37, 369)<\/span>
\n
\n<\/span>(History of the Christian Church<\/span>, Vol. II: Ante-Nicene Christianity: A.D. 100-325<\/span>, Grand Rapids, MI: Eerdmans, 1970; 5th revised edition of 1910, 603-604)<\/span>
\n
\n<\/span>C.S. Lewis <\/span>[p. 121]<\/span>
\n
\n<\/span>[D]evotions to saints . . . There is clearly a theological defence for it; if you can ask for the prayers of the living, why should you not ask for the prayers of the dead? . . . I am not thinking of adopting the practice myself; and who am I to judge the practices of others? . . . <\/span>The consoling thing is that while Christendom is divided about the rationality and even the lawfulness, of praying to the saints, we are all agreed about praying with them. \u2018With angels and archangels and all the company of heaven\u2019 . . . <\/span>You may say that the distinction between the communion of the saints as I find it in that act and full-fledged prayer to saints<\/span> is not, after all, very great. All the better if so. I sometimes have a bright dream of reunion engulfing us unawares, like a great wave from behind our backs . . . Discussions usually<\/span> separate us; actions sometimes unite us.<\/span><\/span>
\n
\n<\/span>(Letters to Malcolm: Chiefly On Prayer<\/span>, New York: Harcourt Brace Jovanovich, 1964, 15-16)<\/span>
\n
\n<\/span>Ronald Knox <\/span>[p. 123]<\/span>
\n
\n<\/span>The book edit fails to include ellipses [ . . . ] between \u201cthe faith\u201d and \u201cYes, this man . . .\u201d, thus leaving the impression that Knox\u2019s original statement didn\u2019t include all the words in between them.<\/span>
\n
\n<\/span>The attitude of our non-Catholic friends towards the Catholic saints; they always contrive to discredit, in one of two ways,<\/span> their witness to the faith. Either they will say: \u201cThis was a very unpleasant, narrow-minded man, of ridiculous personal habits; and if that is what saints are like we would sooner hear no more of them\u201d, or they will say:<\/span> \u201cYes, this man was indeed a saint; but then he was not really a Roman Catholic. He was just a good Christian, as I and my wife are;<\/span> he only happened to be in communion with the Pope because everybody was in those days.\u201d<\/span>
\n
\n<\/span>(Occasional Sermons<\/span>, New York: Sheed & Ward, 1960, 115-116)<\/span>
\n
\n<\/span>James Cardinal Gibbons<\/span> [p. 127]<\/span>
\n
\n<\/span>(The Faith of Our Fathers<\/span>, New York: P. J. Kenedy & Sons, revised edition, 1917, 311)<\/span>
\n
\n<\/span>Carryl Houselander (American Writer)<\/span> [p. 129]<\/span>
\n
\n<\/span>(Guilt<\/span>, New York: Sheed & Ward, 1951)<\/span>
\n
\n<\/span>Bertrand L. Conway<\/span> [p. 131]<\/span>
\n
\n<\/span>(The Question Box<\/span>, New York: The Paulist Press, revised edition, 1929, 368)<\/span>
\n
\n<\/span>Martin Luther <\/span>[p. 133]<\/span>
\n
\n<\/span>(Against the Heavenly Prophets<\/span>, 1525, in Luther\u2019s Works<\/span>, edited by Jaroslav Pelikan, Vol. 40, p. 96)<\/span>
\n
\n<\/span>St. Thomas Aquinas <\/span>[p. 135]<\/span>
\n
\n<\/span>[D]ivine power works invisibly through visible signs\u2026. Hereby is excluded the error of certain heretics, who wish all visible sacramental signs swept away; and no wonder, for they take all visible things to be of their own nature evil, and the work of an evil author.<\/span> These visible sacramental signs are the instruments of a God Incarnate and Crucified.<\/span>
\n
\n<\/span>(Summa Contra Gentiles<\/span>, IV, 56: \u201cOf the Need of Sacraments\u201d)<\/span>
\n
\n<\/span>St. Augustine<\/span> [p. 137]<\/span>
\n
\n<\/span>(On Marriage and Concupiscence<\/span>, 1,10[11]; A.D. 420, in NPNF1, V, 268 \/ Ibid., 1:17:19)<\/span>
\n
\n<\/span>Bertrand L. Conway<\/span> [p. 139]<\/span>
\n
\n<\/span>(The Question Box<\/span>, New York: The Paulist Press, revised edition, 1929, 331)<\/span>
\n
\n<\/span>G.K. Chesterton<\/span> [p. 141]<\/span>
\n
\n<\/span>(The Well and the Shallows<\/span>, New York: Sheed & Ward, 1935, 233)<\/span>
\n
\n<\/span><\/div>\n
Summary of Multiple Citations (62 Quotations in 61 sections)<\/span><\/div>\n

\n<\/span>Martin Luther: 7<\/span>
\nC.S. Lewis: 5<\/span><\/div>\n
John Henry Newman: 5<\/span>
\nSt. Augustine: 4<\/span>
\nPhilip Schaff: 3<\/span>
\nF.F. Bruce: 3<\/span>
\nBertrand L. Conway: 3<\/span>
\nG.K. Chesterton: 2<\/span>
\nSt. Thomas Aquinas: 2<\/span>
\nBlaise Pascal: 2<\/span>
\nJohn Calvin: 2<\/span>
\nJames D.G. Dunn: 2<\/span>
\nRonald Knox: 2<\/span>
\nNew Bible Dictionary<\/span>: 2<\/span>
\n
\n<\/span><\/div>\n
*****<\/div>\n
Meta Description:\u00a0I provided a quotation at the end of each two-page section, but the paperback didn\u2019t give source documentation: which I now provide.<\/div>\n
<\/div>\n
Meta Keywords: \u00a0The One-Minute Apologist, Catholic apologetics, books by Dave Armstrong<\/div>\n
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(5-20-07; updated on 19 February 2012) ***** My publisher chose to not include the documentation for all the quotations I was asked to provide for each two-page section of my just-released book\u00a0(see its book page and purchase information). This information was included in my manuscript, and so I shall provide that information here. Blue sections […]<\/p>\n","protected":false},"author":2331,"featured_media":8795,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[160],"tags":[2360,2332,654],"class_list":["post-1236","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-books-by-dave-armstrong","tag-books-by-dave-armstrong","tag-catholic-apologetics","tag-the-one-minute-apologist"],"yoast_head":"\n"The One-Minute Apologist": Quotation Sources & Additional Contexts<\/title>\n<meta name=\"description\" content=\"Documentation for all the quotations I give for each two-page section of "The One-Minute Apologist" was included in my manuscript. I now provide it here.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/2007\/05\/the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\""The One-Minute Apologist": Quotation Sources & Additional Contexts\" \/>\n<meta property=\"og:description\" content=\"Documentation for all the quotations I give for each two-page section of "The One-Minute Apologist" was included in my manuscript. I now provide it here.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/2007\/05\/the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts.html\" \/>\n<meta property=\"og:site_name\" content=\"Biblical Evidence for Catholicism\" \/>\n<meta property=\"article:author\" content=\"https:\/\/www.facebook.com\/dave.armstrong.798\" \/>\n<meta property=\"article:published_time\" content=\"2007-05-20T15:12:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2017-06-02T21:20:01+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/wp-media.patheos.com\/blogs\/sites\/572\/2009\/10\/One-MinuteApologist-396x613.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"396\" \/>\n\t<meta property=\"og:image:height\" content=\"613\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Dave Armstrong\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Dave Armstrong\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"14 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/2007\/05\/the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts.html\",\"url\":\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/2007\/05\/the-one-minute-apologist-source-documentation-for-end-of-section-quotations-plus-additional-contexts.html\",\"name\":\"\\\"The One-Minute Apologist\\\": Quotation Sources & Additional Contexts\",\"isPartOf\":{\"@id\":\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/#website\"},\"datePublished\":\"2007-05-20T15:12:00+00:00\",\"dateModified\":\"2017-06-02T21:20:01+00:00\",\"author\":{\"@id\":\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/#\/schema\/person\/471eaa20e441eca4bb1ea50393cf632e\"},\"description\":\"Documentation for all the quotations I give for each two-page section of \\\"The One-Minute Apologist\\\" was included in my manuscript. 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Formerly a campus missionary, as a Protestant, Dave was received into the Catholic Church in February 1991, by the late, well-known catechist and theologian, Fr. John A. Hardon, S. J. Dave\u2019s articles have appeared in many influential Catholic periodicals, including \\\"This Rock\\\" (now called \\\"Catholic Answers Magazine\\\"), \\\"Envoy Magazine\\\" (Patrick Madrid), \\\"The Catholic Answer,\\\" \\\"The Coming Home Journal,\\\" \\\"Gilbert Magazine\\\" (American Chesterton Society), and \\\"The Latin Mass.\\\" He also writes a featured column for every issue of \\\"The Michigan Catholic\\\": published by the archdiocese of Detroit, and was editor for most of the apologetics tracts published by the St. Paul Street Evangelization apostolate. Dave\u2019s apologetics and writing apostolate was the subject of a feature article in the May 2002 issue of \\\"Envoy Magazine.\\\" He served as the staff moderator at the Internet discussion forum for The Coming Home Network, from 2007-2010. Dave has been interviewed on many nationally syndicated Catholic radio shows, including \\\"Catholic Answers Live\\\" (twice), \\\"Faith and Family Live\\\" (Steve Wood), \\\"Kresta in the Afternoon,\\\" \\\"Son Rise Morning Show,\\\" \\\"Catholic Connection\\\" (Teresa Tomeo), and \\\"The Catholics Next Door.\\\" His large and popular website, \\\"Biblical Evidence for Catholicism,\\\" was online from March 1997 to March 2007, and received the 1998 Catholic Website of the Year award from \\\"Envoy Magazine.\\\" His blog of the same name (now transferred to Patheos), begun in February 2004, contains more than 1,500 papers, at least 500 debates or dialogues, and over 50 distinct \\\"index\\\" web pages. Unsolicited correspondence has indicated many hundreds of conversions (or returns) to the Catholic faith as a result, by God's grace, of these writings. Dave's conversion story was published in the bestselling book \\\"Surprised by Truth\\\" (edited by Patrick Madrid; San Diego: Basilica Press, 1994). Sophia Institute Press has published six of his books: \\\"A Biblical Defense of Catholicism\\\" (Foreword by Fr. John A. Hardon, S. J., 1996 \/ 2003), \\\"The Catholic Verses\\\" (2004), \\\"The One-Minute Apologist\\\" (2007), \\\"Bible Proofs for Catholic Truths\\\" (2009), \\\"The Quotable Newman\\\" (editor: 2012), and \\\"Proving the Catholic Faith is Biblical\\\" (2015). He is co-author (with Dr. Paul Thigpen) of the inserts for \\\"The New Catholic Answer Bible\\\" (Our Sunday Visitor: 2005), and editor for \\\"The Wisdom of Mr. Chesterton: The Very Best Quotes, Quips, and Cracks from the Pen of G. K. Chesterton\\\" (Saint Benedict Press \/ TAN Books: 2009). \\\"100 Biblical Arguments Against Sola Scriptura\\\" was published by Catholic Answers in May 2012. His \\\"Quotable Wesley\\\" compilation was published by (Protestant \/ Wesleyan publisher) Beacon Hill Press in April 2014. Several of his 49 books are bestsellers in their field. Dave maintains a popular personal Facebook page, a Facebook author page, and has a Twitter account as well. He offers almost all of his books in e-book form on his own Biblical Catholicism site (http:\/\/biblicalcatholicism.com\/), at a permanent deep discount: only $2.99 for ePub, mobi, and AZW, and $1.99 for PDF. His writing has been enthusiastically endorsed or recommended by many leading Catholic apologists, authors, and priests, including Dr. Scott Hahn, Fr. Peter M. J. Stravinskas, Marcus Grodi, Patrick Madrid, Steve Ray, Tim Staples, Devin Rose, Mike Aquilina, Al Kresta, Karl Keating, Fr. Dwight Longenecker, Brandon Vogt, Marcellino D'Ambrosio, and Fr. John A. Hardon, S. J. Dave has been happily married to his wife Judy since October 1984. They have three sons and a daughter, and reside in southeast Michigan (metro Detroit).\",\"sameAs\":[\"https:\/\/biblicalcatholicism.com\/\",\"https:\/\/www.facebook.com\/dave.armstrong.798\",\"https:\/\/www.youtube.com\/@LuxVeritatisApologetics\"],\"url\":\"https:\/\/www.patheos.com\/blogs\/davearmstrong\/author\/davearmstrong\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"\"The One-Minute Apologist\": Quotation Sources & Additional Contexts","description":"Documentation for all the quotations I give for each two-page section of \"The One-Minute Apologist\" was included in my manuscript. 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Dave has been interviewed on many nationally syndicated Catholic radio shows, including \"Catholic Answers Live\" (twice), \"Faith and Family Live\" (Steve Wood), \"Kresta in the Afternoon,\" \"Son Rise Morning Show,\" \"Catholic Connection\" (Teresa Tomeo), and \"The Catholics Next Door.\" His large and popular website, \"Biblical Evidence for Catholicism,\" was online from March 1997 to March 2007, and received the 1998 Catholic Website of the Year award from \"Envoy Magazine.\" His blog of the same name (now transferred to Patheos), begun in February 2004, contains more than 1,500 papers, at least 500 debates or dialogues, and over 50 distinct \"index\" web pages. Unsolicited correspondence has indicated many hundreds of conversions (or returns) to the Catholic faith as a result, by God's grace, of these writings. Dave's conversion story was published in the bestselling book \"Surprised by Truth\" (edited by Patrick Madrid; San Diego: Basilica Press, 1994). Sophia Institute Press has published six of his books: \"A Biblical Defense of Catholicism\" (Foreword by Fr. John A. Hardon, S. J., 1996 \/ 2003), \"The Catholic Verses\" (2004), \"The One-Minute Apologist\" (2007), \"Bible Proofs for Catholic Truths\" (2009), \"The Quotable Newman\" (editor: 2012), and \"Proving the Catholic Faith is Biblical\" (2015). He is co-author (with Dr. Paul Thigpen) of the inserts for \"The New Catholic Answer Bible\" (Our Sunday Visitor: 2005), and editor for \"The Wisdom of Mr. Chesterton: The Very Best Quotes, Quips, and Cracks from the Pen of G. K. Chesterton\" (Saint Benedict Press \/ TAN Books: 2009). \"100 Biblical Arguments Against Sola Scriptura\" was published by Catholic Answers in May 2012. His \"Quotable Wesley\" compilation was published by (Protestant \/ Wesleyan publisher) Beacon Hill Press in April 2014. Several of his 49 books are bestsellers in their field. Dave maintains a popular personal Facebook page, a Facebook author page, and has a Twitter account as well. He offers almost all of his books in e-book form on his own Biblical Catholicism site (http:\/\/biblicalcatholicism.com\/), at a permanent deep discount: only $2.99 for ePub, mobi, and AZW, and $1.99 for PDF. His writing has been enthusiastically endorsed or recommended by many leading Catholic apologists, authors, and priests, including Dr. Scott Hahn, Fr. Peter M. J. Stravinskas, Marcus Grodi, Patrick Madrid, Steve Ray, Tim Staples, Devin Rose, Mike Aquilina, Al Kresta, Karl Keating, Fr. Dwight Longenecker, Brandon Vogt, Marcellino D'Ambrosio, and Fr. John A. Hardon, S. J. Dave has been happily married to his wife Judy since October 1984. 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