{"@context":"http://iiif.io/api/presentation/3/context.json","id":"https://iastate.aviaryplatform.com/iiif/m32n58db2f/manifest","type":"Manifest","label":{"en":["Shideler, Emerson W., Theological Promissory Notes"]},"logo":"https://d9jk7wjtjpu5g.cloudfront.net/organizations/logo_images/000/000/004/original/ISULogo.png?1601681107","metadata":[{"label":{"en":["Preferred Citation"]},"value":{"en":["Theological Promissory Notes. Iowa State University Lecture Series (RS 8/6/53). Special Collections and University Archives, Iowa State University Library, Ames, Iowa."]}},{"label":{"en":["Publisher"]},"value":{"en":["Iowa State University. Special Collections and University Archives"]}},{"label":{"en":["Rights Statement"]},"value":{"en":["There are no restrictions on access. (access)","This item is protected by copyright and/or related rights. You are free to use this item in any way that is permitted by the copyright and related rights legislation that applies to your use. 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tonight","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=19.5,23.5"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/3","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"professor Emerson, Scheidler professor, Scheidler served","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=23.5,27.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/4","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"on the faculty here at Iowa state from 1950 to 1971.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=27.89,32.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/5","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"When the department of philosophy was born in 1969,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=33.44,38.16"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/6","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"he became its first chairman and served","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=38.16,41.11"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/7","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in that capacity until he retired","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=41.11,43.93"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/8","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and moved to Ski country in Boulder Colorado,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=43.93,46.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/9","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and as I said in 1971, while teaching here at Emerson","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=46.13,51.08"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/10","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I don't know how I pulled it 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58,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=55.049,56.83"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/13","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"He spent a year studying theology and philosophy","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=56.83,60.47"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/14","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of religion at the University of Manchester in England.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=60.47,63.58"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/15","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In 19, the summer of 1964, he traveled to Taiwan","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=63.58,67.26"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/16","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to attend the third Institute on Chinese 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influential","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=108.62,112.35"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/29","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in his work as a theologian,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=112.35,115.19"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/30","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"tonight we're going to hear how a descriptive psychology","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=115.19,120.19"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/31","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"makes a difference to at least one theologian.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=120.76,122.94"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/32","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And we're going to hear 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metaphysics","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=511.65,515.21"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/123","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"have promised this foundation.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=515.21,517.913"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/124","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now both theology and metaphysics 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all,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=599.09,602.69"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/147","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and that slippery field is debate.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=602.69,604.773"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/148","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And to retreat, to the more general field of 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well.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=632.85,635.38"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/155","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And this is what we should expect.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=635.38,637.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/156","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Christians live in the world and to share its 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stimulating","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=645.76,650.57"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/159","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and versatile vehicle for the statement of Christian claims.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=650.57,654.713"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/160","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And it is objectionable primarily","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=656.26,659.07"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/161","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to those who require some more fundamental stuff","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=659.07,662.07"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/162","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"where substance is the basis for reality.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=662.07,666.223"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/163","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I think it is probably correct to say that","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=667.84,670.67"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/164","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in the current theological scene process theology","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=672.02,676.11"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/165","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is the most active school of going theology.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=676.11,680.933"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/166","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"But every metaphysician from the failures to Tillich 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department","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=714.61,718.227"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/175","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is by no means the brash air in dictum","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=719.27,722.17"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/176","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that metaphysics is nonsense","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=722.17,725.76"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/177","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"at best merely emotive language.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=725.76,727.823"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/178","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"On the contrary, a given metaphysical system may be 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metaphysics.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=743.59,748.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/183","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"It merely restates in easily misunderstood language.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=748.92,753.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/184","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The obvious fact that my own personal preference","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=754.58,758.68"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/185","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for process metaphysics demonstrates my own perspicuity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=758.68,763.68"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/186","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for those likewise converted","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=764.06,765.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/187","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to process metaphysics and confirms the unconverted","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=765.61,770.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/188","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in their very strong suspicion that I am incompetent","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=771.82,775.68"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/189","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to recognize the obvious truth","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=775.68,777.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/190","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of their system when they pointed out to me.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=777.33,779.763"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/191","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now so far I have not said","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=782.51,784.73"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/192","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that it is a mistake to regard 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theologians","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=790.01,792.51"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/195","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to make truth claims.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=792.51,794.363"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/196","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I've been saying instead that this 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impossibility","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=805.03,810.03"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/199","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of satisfying the demonstration demand.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=810.14,814.263"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/200","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In a covert way we've long recognized this to be the case,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=815.56,818.943"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/201","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and if taken a relativistic turn","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=819.87,822.6"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/202","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"by urging a confessional stents to replace","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=822.6,826.75"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/203","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the apparent arrogance of assisting upon having a trove.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=826.75,831.093"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/204","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In this move, I believe replaces.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=832.21,837.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/205","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I know this sounds more ironic and it sounds more gracious","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=837.02,842.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/206","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"because it does not directly accuse the opponent","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=845.64,849.24"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/207","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of error or ignorance.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=850.2,852.743"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/208","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"But it solves no problems for two related reasons.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=853.65,856.913"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/209","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"One is, that the statements following \"The I believe,\"","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=858.3,863.3"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/210","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"are still put forward as proof claims.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=863.7,866.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/211","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Only now we have removed them from the necessity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=866.29,869.58"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/212","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of demonstration by offering them as our beliefs","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=869.58,874.37"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/213","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"rather than as assertions of truth.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=874.37,876.293"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/214","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The other difficulty is that by putting them 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claims.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=888.58,890.87"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/217","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Other people are entitled to their beliefs","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=890.87,894.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/218","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and de Javas is left within the small circle","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=894.02,897.53"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/219","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of his own affirmations.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=897.53,900.57"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/220","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And these affirmations which I 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make.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=904.31,906.683"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/223","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And so the confessional stance degenerate into","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=907.52,911.75"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/224","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a privatistic relativism that says that each person","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=911.75,915.94"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/225","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"has his own truth and congruence between these is only","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=915.94,920.94"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/226","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a fortunate coincidence.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=922.29,924.623"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/227","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The difficulty is not in the confessional stance.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=925.61,929.163"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/228","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"It is in its truth claim character, and this is not relieved","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=930.47,935.47"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/229","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"by making it tentative rather than clearly assertive.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=936.49,941.49"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/230","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The confessional stands however, expresses another quality,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=943.39,947.65"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/231","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which is central to our purpose.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=947.65,951.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/232","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"A confession is an act of a person.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=951.27,954.483"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/233","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"It is not a substantive statement first to be dealt with","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=955.36,960.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/234","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as a body of 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content,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=977.26,981.46"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/239","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"although something has promised.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=981.46,983.103"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/240","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The action character promising means that this 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whatever,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=992.49,997.49"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/243","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"including incidentally processed theology.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=998.99,1002.073"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/244","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Instead to see theology as promise is just 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illustrations","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1111.55,1113.09"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/271","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and so those are the ones I use, but this is not","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1113.09,1116.53"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/272","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a peculiarly Christian position that I am here 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problem.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1142.38,1145.71"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/279","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I'll return before we finish.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1145.71,1148.133"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/280","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"What I imagine should be 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Braithwaite,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1153.48,1157.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/282","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in a familiar essay and empiricists view of the nature","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1157.27,1161.37"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/283","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of religious 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sustained","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1167.13,1170.59"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/286","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"by certain stories as the content","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1170.59,1173.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/287","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of the crisp of religious 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theology","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1200.67,1203.06"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/296","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as promising, I am not as Braithwaite debt","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1203.06,1207.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/297","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"offering a truth content analysis","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1208.42,1211.73"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/298","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of what theology really is.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1211.73,1213.733"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/299","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In this truth content's sense,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1215.66,1218.6"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/300","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I do not know what theology really is.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1218.6,1222.99"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/301","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And quite in contrast to my advice to construe 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less.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1230.79,1233.023"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/304","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I would be quite prepared to suggest that most","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=1234.71,1239.71"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/305","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of the people who do theology don't think they're 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beings.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3541.45,3544.763"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/884","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"A status that divorces us from the rest of creation.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3546.71,3550.18"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/885","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"For example, that we have souls other creatures do 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comes","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3616.38,3617.53"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/902","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"from seeing them in this way, but perhaps","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3617.53,3619.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/903","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"this is enough to suggest how it would 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No,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3633.64,3635.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/908","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and not even all who claim the name","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3636.03,3638.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/909","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Christian would find it possible to agree on all the 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gods","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3644.76,3649.22"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/912","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"or none, obviously have made very different promises","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3649.22,3653.7"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/913","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"than those that I've suggested above.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3653.7,3656.54"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/914","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And this infinity of possible pattern","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3656.54,3660.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/915","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"expresses the inherent 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beginning","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3674.36,3676.79"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/920","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which of these promises that we could make.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3679.11,3681.933"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/921","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Should we make in brief, which is true.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3683.19,3687.253"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/922","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Now this question is not inappropriate.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3689.7,3692.86"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/923","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Despite my having urge to promise paradigm rather","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3692.86,3695.98"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/924","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"than a truth claim paradigm for understanding theology,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3695.98,3699.253"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/925","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we have the concept of truth,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3700.12,3702.41"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/926","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we will not abandon it nor should we","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3702.41,3704.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/927","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"even though we are aware of the difficulty of persuading","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3706.33,3709.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/928","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"those who reject our truth","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3709.04,3711.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/929","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"not to mention our reluctance to accept there's","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3712.64,3715.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/930","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of this two remarks, what we hold as true.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3717.33,3722.33"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/931","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We hold because of the promises we have made","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3723.69,3727.65"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/932","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"not the other way around.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3727.65,3729.173"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/933","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The foundation of truth is not a fact given","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3730.05,3734.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/934","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but a responsibility exercised.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3735.33,3738.563"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/935","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The other remark is that what we hold, we must hold","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3740.45,3743.99"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/936","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"with humility and to charity.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3743.99,3746.143"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/937","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The other person is also a responsible being whose 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missed.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3755.23,3759.423"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/940","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"In this situation of deferring an often","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3760.36,3763.16"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/941","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and contending insights,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3763.16,3765.63"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/942","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"each must talk to the other to discover","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3765.63,3768.51"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/943","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"as each makes the best case he can for his own possession.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3768.51,3773.15"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/944","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Each can be corrected, supported, and sustained","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3773.15,3777.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/945","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"by what the other has found.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3777.44,3779.013"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/946","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"When we, as Christians promised to live, as God's creation","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3779.92,3784.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/947","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we accepted a status of equality and participation","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3785.0,3789.09"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/948","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"with all the others of God's creation, including those","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3789.09,3793.19"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/949","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"who have exercised their responsibility to make promises","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3793.19,3797.53"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/950","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"different from our own.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3797.53,3799.493"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/951","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And our promise commits us to seek with them the way","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3800.72,3804.757"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/952","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of life that will enable us to share our common world","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3806.55,3810.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/953","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"which pattern then is true.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3810.81,3812.433"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/954","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"That is in God's hands.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3815.79,3818.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/955","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And it's not for us to claim more than we can not.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3818.02,3821.243"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/956","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=3822.65,3823.558"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/957","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(people clapping 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[Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29798/annotation/958","type":"Annotation","motivation":"subtitling","body":{"type":"TextualBody","value":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/029/798/original/AV168125_a.vtt?1624894776","format":"text/vtt","language":"en"},"target":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/029/798/original/AV168125_a.vtt?1624894776"}]},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29799","type":"AnnotationPage","label":{"en":["AV168125_a.txt [Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456/transcript/29799/annotation/959","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"- [John] My name is John Elrod. It's my pleasure to introduce to you tonight professor Emerson, Scheidler professor, Scheidler served on the faculty here at Iowa state from 1950 to 1971. When the department of philosophy was born in 1969, he became its first chairman and served in that capacity until he retired and moved to Ski country in Boulder Colorado, and as I said in 1971, while teaching here at Emerson I don't know how I pulled it off. And he spent a good bit of time traveling around the world. In 1957 and 58, He spent a year studying theology and philosophy of religion at the University of Manchester in England. In 19, the summer of 1964, he traveled to Taiwan to attend the third Institute on Chinese civilization. And in 1967 to 68 he traveled again to the far East, visiting China, Japan and Southeast Asia. Emerson received his PhD from the university of Chicago in 1948, concentrating in theology and philosophy of religion. And while here on the faculty office, he offered one book in the philosophy of religion and numerous articles in the history and philosophy of religion. Since he's been in a time he's been talking with some psychologist at the University of Colorado who seemed to become very influential in his work as a theologian, tonight we're going to hear how a descriptive psychology makes a difference to at least one theologian. And we're going to hear this in a paper entitled \"Theologians Anonymous\" or \"How to kick the fruit habit.\" Welcome back.\r\n\r\n- [Emerson] Thank you, John. It's a great pleasure to be back. Campus looks about the same as I did when I left there a few more buildings. Students are the same age as they were not quite as scruffy as the students I am used to seeing on the campus in Colorado, in Boulder, some of my friends look a few months older. I suppose I do myself, although I hadn't noticed it But it's a great pleasure indeed to come back to Iowa state. I'm highly honored by your presence here this evening. I'm quite flattered that so many of you would be interested in anything. I might have to say that you would come to hear a paper under the title that I have suggested an alternative title might have been how my mind has changed during the last 10 years, but I was sure nobody was interested in that. So I left that off, although in a real sense, what I'm going to present is some indication of where I am now. And those of you who remember where I was 10 years ago may see some, a difference in a geographical location here. What I proposed to do in the paper that I'm going to present to reduce the whole thing to one sentence and it really can be so reduced. It'd be I give you the sentence and we'll call it all go have a drink. This, what I'm going to suggest is that Theology, ordinarily taken to be a set of truth claims translates without remainder into the activity of making promises. And I've chosen as a kind of epigraph for what I have to say. A sentence from Hannah errand. The remedy for unpredictability for the chaotic uncertainty of the future is contained in the faculty to make and keep promises. The theological landscape today burdens with new theologies hope, play, liberation, process the oppressed, the blacks, women, not to mention the more longstanding theologies of liberalism crisis fundamentalism and its angelical reincarnation, as well as echoes of the now thankfully passe death of God dimension only some in the Protestant stream of Christianity. It would seem foolhardy even to appear to propose a new theology. A new theology of promise to replace and correct all these former limited understandings of what Christianity is all about. However, the recommendation to see theology as promise does not offer another body of content or a unique perspective to supplement or replace these other bodies of content for Christian theology. So the first question is not what promises comprise the content of theology. And I begin with this negative note, this warning note, because the whole task of theology particularly within the Christian tradition has been construed as proclaiming the truth by which we are live. And the statement and the fourth gospel you shall know the truth, and the truth shall make you free stands for most people, as the definitive declaration, the theology proclaims the content that frees they hear who receives it in faith from sin and the destruction of death. And this understanding of the theological task expresses and responds to a prevalent mood that we continually confront in an entirely secular form. Our standard response to any question is that we need more research. What we want is a secure knowledge foundation to sustain and justifying, if not determined the decisions that we must make. In the popular mind at least if not for some scientists, the methodologies and to some options of the scientific enterprise offer whatever hope there is of obtaining this foundational knowledge in dealing with the natural world. Historically, and it's still a more general sense, theology, and its secular blood brother metaphysics have promised this foundation. Now both theology and metaphysics fall into the same difficulties when they offer or are expected to provide the foundational proves that we need, for effective choices, and action. One difficulty is especially obvious in the theology. This is the question of authority. More specifically, the question, how do you know that what you claim to be true, is the truth. And the current debate over theological methodology for those of you who occasionally dip into the theological journals exhibits this problem without solving it. Unfortunately the situation is circular. The presence of a recognized authority would remove the occasion for debate. The absence of any commonly accepted method or authority makes the problem of finding one in the soluble. And however, interesting the debate may be as an intellectual exercise. It isn't arbitrary and the citing of authorities to support various theological gains claims gains no purchase at all, and that slippery field is debate. And to retreat, to the more general field of metaphysics which most theologians tend to take is merely a retreat not a move toward a solution. And the most cursory survey of the history of theology shows that in successive periods, the dominant patterns of metaphysical thinking have provided the pattern for Christian thought as well. And this is what we should expect. Christians live in the world and to share its ways of thinking as well as its other technologies. And today process metaphysics provides a stimulating and versatile vehicle for the statement of Christian claims. And it is objectionable primarily to those who require some more fundamental stuff where substance is the basis for reality. I think it is probably correct to say that in the current theological scene process theology is the most active school of going theology. But every metaphysician from the failures to Tillich has proclaimed the self-evident truth of his own picture of what the underlying stuff of reality really is, which picture is obligatory as the basis for all further thought and action. The difficulty is if these differing claims cancel each other out and we are left with the same problem as before. Now, this critique of metaphysics, which I spelled out in some detail last night for the philosophy department is by no means the brash air in dictum that metaphysics is nonsense at best merely emotive language. On the contrary, a given metaphysical system may be true and none of them is nonsense. The problem is that we have no way of knowing which one is true and this statement is not itself the truth about metaphysics or even a truth about metaphysics. It merely restates in easily misunderstood language. The obvious fact that my own personal preference for process metaphysics demonstrates my own perspicuity for those likewise converted to process metaphysics and confirms the unconverted in their very strong suspicion that I am incompetent to recognize the obvious truth of their system when they pointed out to me. Now so far I have not said that it is a mistake to regard theology as a body of truth claims, or that it is a mistake for theologians to make truth claims. I've been saying instead that this approach to theology and the theological enterprise leads to an insoluble difficulty, namely the impossibility of satisfying the demonstration demand. In a covert way we've long recognized this to be the case, and if taken a relativistic turn by urging a confessional stents to replace the apparent arrogance of assisting upon having a trove. In this move, I believe replaces. I know this sounds more ironic and it sounds more gracious because it does not directly accuse the opponent of error or ignorance. But it solves no problems for two related reasons. One is, that the statements following \"The I believe,\" are still put forward as proof claims. Only now we have removed them from the necessity of demonstration by offering them as our beliefs rather than as assertions of truth. The other difficulty is that by putting them forward as beliefs, we have retreated to a relativistic isolation of our own truth claims. Other people are entitled to their beliefs and de Javas is left within the small circle of his own affirmations. And these affirmations which I make, I have no necessarily links with the affirmations that other people make. And so the confessional stance degenerate into a privatistic relativism that says that each person has his own truth and congruence between these is only a fortunate coincidence. The difficulty is not in the confessional stance. It is in its truth claim character, and this is not relieved by making it tentative rather than clearly assertive. The confessional stands however, expresses another quality, which is central to our purpose. A confession is an act of a person. It is not a substantive statement first to be dealt with as a body of content. We should first attend to the person's action. And this brings us to the proposal that we construe the theological enterprise under the rubric of promise. Promise is an action, not a content, although something has promised. The action character promising means that this approach to theology is not to be taken as coordinate with theologies of hope and play or liberation or whatever, including incidentally processed theology. Instead to see theology as promise is just that as making a promise. The paradigm is a promissory note that when signs as a commitment to repay on a certain date, a specified sum of money borrowed for use in the meantime. While the same note Is a physical document that can be stored in a safety deposit box against the day. It may be exhibited in court to prove the promise made, the emphasis is on the premise made, for without that the piece of paper with a signature on it has no significance at all. Indeed, if a signer can show in court that although it does bear his signature it was obtained under duress. Therefore no promise was made. He would be free from the claim made on him. Now while the creeds read like a recital of facts, true Christians for I'm suggesting instead that they'd be taken as promises made and that the Christian community is constituted by these mutual promises past, under present. And as a footnote here, while I am here speaking from within the Christian context, the same construction of the theological enterprise as promise would be equally applicable to any other religious tradition. It just happens that I'm more familiar with Christian illustrations and so those are the ones I use, but this is not a peculiarly Christian position that I am here taking. Now so far, this all seems familiar enough. We're all familiar with the commitment. One makes it baptism and is repeated at confirmation but there seems to be some flavor here that the facts or truths that underlie the Christian commitment have somehow slipped away into this problem. I'll return before we finish. What I imagine should be distinguished from the analysis offered by R.B. Braithwaite, in a familiar essay and empiricists view of the nature of religious belief. He also emphasized the commitment in this instance moral commitment expressed in and sustained by certain stories as the content of the crisp of religious belief. Braithwaites analysis while intriguing is not been persuasive. It has not been persuasive because he claims to tell us the truth about religion, but his account does not ring true because few people recognize that on an action in his suggestion. By suggesting that we construe theology as promising, I am not as Braithwaite debt offering a truth content analysis of what theology really is. In this truth content's sense, I do not know what theology really is. And quite in contrast to my advice to construe it as promises made, it may in fact be something quite different from less. And I would be quite prepared to suggest that most of the people who do theology don't think they're promising. They think they're telling you the truth. Now I offer that as a true account of a certain state of affairs in the theology. But my suggestion that theology be construed as promising is not put forward as a description of what theology really is. This is instead a suggestion about how you might do it. So rather than giving you the truth about theology from the Olympian perspective of omniscient and impartial, neutral observer, I'm offering some advice about how to construe our activity. So it was to avoid some of the difficulties inherent in our customary way of interpreting what we are doing. The paradigm for my activity here in this paper is neither the scientist behavioral perhaps nor the philosopher. Wonderful, try to tell us the truth about claims. The paradigm instead as the preacher who was trying to get you to do something. And what I'm trying to get you to do, in verbal terms is make a translation from I believe to I promise at first hearing this story sounds about as awkward as the Japanese bicycle manufacturers English language assembly instructions. \"I believe in God, the father almighty maker of heaven and earth,\" as the apostles creed has it. Sounds right enough. But to say instead, I promise God, the father almighty maker of heaven and earth sounds at best odd and verbally, it is an odd way to put the statement together, but the oddity of the location may help to draw attention to what is intended in the shift from believe to promise and which our usual understanding of believe conceal. It should be clear that both our actions but as we ordinarily understand these words, quite different actions. Well the word believe carries a commitment content, it is an observers word. Even when one uses it of himself, rather than specifying an action in identify as a state. To say, I believe you have to perform a specific action, it is to describe the condition I am in. And it is a condition of uncertainty about the truth of what I put forward. We do not ordinarily say, I believe in those situations where we can say with a degree of certainty I know. Consequently, \"The I believe\" preface to the creed is not first our active commitment to these propositions, it is instead a statement about the degree of certainty with which we affirm the truth of these propositions. We hold them to be true we are saying, but we are not able to say, I know for sure on, I can prove that God created heaven and earth. The shift to \"I promise\" makes unmistakable the commitment character of our action. We are no longer describing something least of all our degree of certainty, we are instead declaring our allegiance pledging ourselves to a course of action, identified by the content of the promise. What we are promising is that we will act in certain ways not that certain statements are trope. The truth question drops out because in a promise the real issue is not what is promised. This is the truth question and discuss but whether the promise will come through on what he has promised, the issue is fidelity, not fact or truth claims. From the other direction they hearers or reader's question is not whether these claims are true. That's the usual question we address to a theological statement, and then the in terminal debate is on question instead is whether the promise made is one that they hearer also is himself willing to make. The question is one of allegiance, not truth for the question, really concerns one's own relationship to and participation in the way of life portrayed in the given theological statements. Well, given this reversal of our usual approach why not then return to the familiar contrast between the faith and the knowledge assigning the action and content to the realm of faith. My reply to this is that this move makes no advance. It merely runs parallel to the line of scrimmage. If faith is set in contrast to knowledge, as some other kind of appropriation characteristic of religious theological activity, then this realm is retired to the entirely private and internal operation of the person or no public criteria of judgment are appropriate or applicable. The truth claim character to theology is affirmed at the same time, theological statements are exempted because they are not grounded in faith for many tests of their truth. The faith move fails in its own terms, because it accepts the legitimacy of the truth question while denying that it can be satisfactorily answered. Now earlier, I suggested that the promise paradigm for theology might seem to threaten the loss of the truth. In fact, content of Christian theology. The promise paradigm rather than isolating theology is a peculiar kind of enterprise can be extended to all truth claims. And here I think is the real significance of the relation between theology and metaphysics and between theology and scientific knowledge. The traditional claim of metaphysics to give us the ultimate truth about the underlying nature to things can very well be translated as a promise of the following kind. If you take, for example, as basic explanatory principles that there are two ultimate substances, one material and the other spiritual that is non-material and a great money phenomenal can be brought into comprehensible relationship with one another as a single instance, the role of thoughts and emotions attitudes, and values, none of which is material in the usual sense cannot be recognized as essential. And the recovery of a patient who suffers from measurable physiological lesions. So long as the patient is construed as merely a physiological mechanism. There's no place for such things as thoughts and emotions as part of the therapeutic process and the recent great advantages in psychosomatic medicine, as well as the appearance of the term itself testified both to the usefulness of this metaphysical dualism and dealing with human illness and also to its belated entry into the thought processes of the medical profession. It is necessary however, to keep the logical priorities clear. It is not the case that the truth of metaphysical dualism has finally been recognized in medical practice, nor is it the case that the presence of mental and physical phenomena with their in suing interaction in an ill human being proves that metaphysical dualism is true. Instead it is the case that the conception of an ultimate mind, body dualism can be usefully employed to make a kind of sense of a situation of human disease. And this is far from proving that the notion of two substances it's true. It is the promise that if you think in a certain way about certain situations, you will be reminded of possibilities into questions, you will be consensitive to nuances and interconnections that you would otherwise miss or dismiss is irrelevant. It is the promise that the concept you begin with, will give pattern and structure to the possibilities that the world presents. I don't expect to win any friends with the next paragraph but I think it is a plausible extension of my thesis. Scientific facts or truth claims can without distortion be seen as promises of the same kind. And obviously so because of the regularity with which reported results in procedures are repeated to determine whether the promise will be fulfill. The scientific report can be seen as the promise that given certain equipment and procedures the reported results will be obtained and the enormous emphasis in the scientific community upon integrity confirms this point, a scientist who cooks his data or worse invents them to make his claim is no better than the confidence man, who swindled you out of your money with selling you stock in a non-existent gold mine. He makes promises, he has no intention of keeping. Now by assimilating scientific data facts truth to a promise paradigm. I'm not suggesting or promising that you can make anything happen that you want to actually I'm promising promising you, that you cannot. The scientific enterprise does not dissolve into an amorphous subjectivity with no hard data content. The data accumulated under this paradigm or the data interpreted from within this paradigm or as hard and dependable as they ever were. What is dissolved instead is a mistaken dichotomy between two kinds of claims. Those on the one side, which have only persons as their warrant and therefore are presumed to be subjective and a suspect by definition. And those on the other side, which are presumed to be objective because they are supplied by some neutral external world and to have as their warrant and their demonstrable existence in that world, independent of any person or his activity. If there are such facts, they cannot be part of our knowledge for the obvious and prevailed logical reason. But in order for something to be known it must be known by some person. World and utopian literature has had a long and adorable audience, but we have reliable ways of identifying such imaginary worlds, however persuasive and enticing they may seem, and we have reliable ways of distinguishing aberrations in our own, and others thought. Contrary to the assumption that this check lies in an impersonal external world of things clearly separate from the activity and to being of persons as the customary dichotomy between subjective and objective would suggest, this check is instead an interpersonal one. The check operates within a community and in the absence of a community, there is no check upon individual aberration. The check consists in comparing one person's appropriation with another's and it appears in a familiar around non-trivial form. Whenever we ask another person, did you hear that noise? If the answer is Yes we are reassured because we've been relieved of the fear that something entirely internal and idiosyncratic is going on within ourself. And the ground of the reassurance is the reaffirmation of a common world shared by both of us. And the vehicle of the reaffirmation is a common structure by means of which we appropriate that world in a loose sense, we say, we speak the same language but the concepts are logically prior to the vocabulary and basic to it, as we discover, when we try to find the proper word to translate his language into our own. But common external world becomes accessible to us by means of the concept of a real world, the concept of a world, external to ourselves whose phenomena we appropriate. And the fact that that concept is almost universally shared and is the basis for charges of subjectivity in solid racism, whenever any point of view seems to deny it makes it no as a concept in terms of which we order our experience and our understanding of ourselves. We appeal to this concept. Whenever we ask another, whether he also saw or heard what we think we saw or heard, and without the concept of a real world such a question would be senseless. Nevertheless, the confirmation we seek is in what the other says about his experience that we can relate to our up rather than to some direct appropriation of that real world itself. The real world concept dissipates I hope this suspicion that the position I am here ridging is a subjective idealism. It is not an idealism, despite the emphasis upon the logical priority of concepts. For the simple reason that to say that concepts are the vehicles by which we appropriate the real world says nothing about what that real world really is. Idealisms all say that the ultimate stuff of the world is mind or a like mind and its nature. Here I'm not making any claim at all that the real world is mental or mind in nature, or even that we know what the ultimate stuff of the world is. And that is a metaphysical question to which we do not have to have an answer. And there are no clear indications that we need an answer in order to go about our business. And this view is not subjective because of the interpersonal communal character of the conceptual structure by means of which we participate in and appropriate. Whatever goes on. So both subjectivity and objectivity need to be redefined just as subjectivity cannot be equated with personal without making everything subjective, Thus draining the power of any, the term of any power to make any distinctions. So objectivity, cannot be equated with external and impersonal as if the external world could be appropriated without any personal participation in the process. Objective means the possibility in principle, as well as in practice of interpersonal check and confirmation of one's own responses and interpretations. Objectivity resides in the existence of an apparatus for interpersonal interaction. And a common conceptual structure provides this apparatus. And a common language provides this apparatus. And if we understand each other, it is because we are using words in approximately the same way. Subjectivity is the absence of, or refusal to use such an interpersonal conceptual structure to relate one's own notions to those of others. Subjectivity is not personal. Everything that human beings do is personal. In this sense, subjectivity is privacy and isolation from the conceptual structure. That is the vehicle of our interaction with a community of our peers. Well, there still remains at least a word about the content of the theological promises that we make. Theological work consists both in saying something making promises traditionally prefaced by \"I Believe,\" and in explicated the content, the implications, the meaning of the promises made. And the significance of this promise paradigm might be made clearer by a few suggestions as to how the translation from the traditional truth claim paradigm would go. One shifts from the passive voice to the active, from ascent to the probable truth of certain statements to the declaration of the concepts central to one's understanding of himself and the world. The difference between the atheist and the theist and specifically the Christian theist is not in the fact that one denies certain truths the other affirms. The difference is in the concepts each uses to appropriate the possibilities the world offers. The person for God is a centrally important concept promises to live different life. Indeed he promises to be a different kind of person than the person who finds this concept unnecessary, if not objectionable the theological task is both to identify these concepts and to make their implications clear, so that both the theologian and his audience within the community who share his promises, and also those outside know what is being said. Now, what promises do Christians make? Because the classic creeds are shorthand statements of these promises. Their meaning is unfortunately no longer transparently obvious. And many of the creedal statements of Lorenzo's smooth that they seem to have no connection with ordinary affairs at all. Take, for example, the initial statement in the Apostle's creed, \"I believe in God the father almighty maker of heaven and earth.\" Two promises are contained here, at least one concerning God and another concerning his relation to the world as its creator. God is a name for that, which is and is the source of ultimate significance. When we use the name, God, as a promise, we are not itemizing another object or being to add to our list of authentic things. Or as one friend of mine likes to put it, naming everything in the universe, plus one, namely God. Instead, we recognize that we have come to the end of any series of justifications or explanations because we know confront or are confronted by the source ground of all justification or explanation. And our situation is that of Joe finally could only say I repent in dust and ashes, but notice he was not repenting of any sin, the same point sustains the cosmological proof for God. Well, it is a commonplace today to say that the proofs for God are not proofs the best arguments, and in my judgment, I've very strong ones at that. The point is that those who use these arguments are depending upon the logic of a justification series. The significance, the meaning, even the existence of any given thing is established by referring it to something else, which in turn is referred to another until it last, the series missed either with her way, in some sort of infinite regress or evaporating subjectivity, or coming to an end. and that end is that the boundary or a different move there, another referral is required. We make that move when we name God as the source from which all things derive their meaning and the significance. And this is a new move because here all explanations and justifications stop. Beyond God, there is no place else to go. As we realize when the child asks the ultimately unanswerable question, ah, yes, but who made God? No warning about my method here, I am not rehabilitating the cosmological proof for God and I'm not offering a proof for God. Not even an argument to justify a claim for theism. And so despite the superficial resemblance of my argument to Tillich's argument for the ground of being I'm not as he did, making a metaphysical claim. I'm not making an ontological statement. I am not even saying that if I am to make sense of myself in my world, there must be a God. That would be a disguised metaphysical claim again. I'm describing instead displaying, if you will. The logic of a promise. The promise is that when I come to the boundary heart a different move must be made. I will move to God as the ultimate source of significance rather than to any of the other alternatives. And there are other alternatives. There would be only one religion, one language, one culture, one way of life, the move to God as the source and grounding of significance is not a knowledge claim for this is not at all to say that I know there is such a ground or that the activities purposes, nature of this source of significance are transparently clear, obvious or even dimly perceive. The quality is ascribed to God, as it is as a description of the kind of being here she is or that specify the kind of significance and meaning we look for whether they Harry thunder room, a galactic grandfather a universal Santa Claus, Cosmic Muffin or whatever. Now, by using personal pronouns, I have already suggested that the meaning Christians see That is the only kind of meaning that we'll fully express the promise requires actions and intentions appropriate only to persons, beings capable of intentional deliberate action are the highest category of being that we know. And we affirm this in our recognition that the logical progression in justification or explanation, and when in response to the repeated query, but why some person says this is who I am. We may not like the kind of person he is, but we recognize that there is no appeal to something beyond him. So it is say I believe in God. Beneath all the declarations of reverence and all that may be contained in the statement, there was the logical point that a person stands as the ground and the source of significance and meaning. And in a trivial, usually unfortunate why we have this logical point by saying it is God's will in the presence of mysterious and painfully events but we cannot otherwise justify. Those who speak of God in less than personal terms, such as the source off or the power of good will be satisfied with a meaning that stops short of full intentional action. And those who refuse to speak of God at all will be satisfied perhaps with a meaning that rests on the mechanics of masses in motion. Aside from the historical fact that the biblical tradition has emphasized personal conceptions of deity. And sometimes to the point of gross anthropomorphism there was a further logical force to the emphasis upon a person as the character to the ultimate. Human being can be described in a variety of ways, as a responsible, purposing being, intending what he does. or does the captive Of his social economic situation so that he should not be held for his actions, or as an ill patient, the victim of physiological malfunction, or it a biochemical mechanism or does a falling object on a package of chemicals. None of these descriptions seems obviously perverse because for certain purposes, each is appropriate, but only the first gives us what we want to call a person. And each of the others is in some degree, a deletion from the person comes zipped, derived by subtracting certain qualities of the person to leave a less than person residue. In other words, Reductionism to give the process or pejorative name is logically comprehensible because we start with a full concept of the person and then sub successively abstract by reduction to less than fully personal qualities. As those we wish to attend to. The reverse process beginning with what is considered to be most universal and least differentiated, for example are not prepared to defend this, if you prefer another illustration, for an example masses in motion requires that it each successive step beyond this something new emerges, or else we must introduce new qualities that have no basis or source except our arbitrary choice. And this fact makes the process incoherent. Besides, this addition process fails the reflexive test because it ignores by excluding the person who is doing it. Why should we insist upon coherence? Because the thrust for coherence is one of the qualities of being a full person. And this is why we seek for reason or explanations and those who would use less than personal terms to describe God, bear the burden of proof to show that their conception is an advance upon rather than a reduction off the person consent. Early Christians and those of us today who still find it possible to recite the classic creeds or their modern derivatives emphasize the personal character of God by calling him Father. The term Father, makes an important point not withstanding feminine liberation over sensitivity to its sexist flavor. And the point is masculine superiority. The point is derivation dependence, and the most intimate of all derivations parent hood on this ground, there is no intrinsic objection to calling God mother or parent. The point is that we are most intimately connected with the source of ultimate significance. So intimately that only the concept of Parenthood will carry the freight. And it should be said that the fatherhood of God is not nearly so much a characteristic of God, As it is a statement of the status we claim for ourselves. And since this is a promise, not a truth claim it is an awesome promise indeed. Those who use less than personal terms about God terms that exclude any relationships. So intimate as parent child are making a promise for easier to live with, than this one. We would claim to be children of God are promising to be children of God. And Jesus must've meant something like this when he said, if any man would come after me let him deny himself and take up his cross and follow me. The promise character in contrast to the truth claim character to the cradle affirmations is equally, if not more obvious in the second clause maker of heaven and earth. All too many questions have taken this to be a truth claim. Giving us a fact about the origin of things that corrects and replaces such mistaken notions as evolution. And since on this view, it has at least as much claim to our attentions as evolutionary notions to my horror is there is equal time in our public schools on the seemingly plausible ground that students should be exposed to all of the alternatives, for they should not be prejudiced by a practice that seems to say that science gives us the truth while religion is left in limbo. Now quite aside from the gross misconstruction of scientific knowledge that this view expresses. It precipitates the truth question again in a particularly recalcitrant and distasteful way. When creation and any naturalistic account of origins are posed as alternative truth claims there can be no satisfactory resolution. But the problem need not be so put and creation as promise rather than truth claim is a move around this roadblock creation as promise restates the point that the meaning and the significance of the natural order reside in God's intentions and activities, not in some less than personal process or worse for two it is accident. Creation is a significance statement about nature, not a causal explanation. And a significant statements or promises not entries in an engineering handbook. Although in the strict sense these can be taken as promises also, but as published in engineering handbooks, they like all of the explanation that would make that character desirable without great effort, significant statements about nature our statements of our relationship to the responsibility we take for the character of our interaction with the natural order. Now, while each of these can in a perverse sort of way be stated in a form that resembles a truth claim. For example, we as human beings are part of the environment. They are a fairly obviously calls to action instead, a call to action, is there a request to make a promise and then keep it. When we, as Christians declare God to be the creator of heaven and earth and to blow the thing is visible and invisible. We were promising as clearly as we can accept a status as fellow members with the rest of nature in God's creative intention, that is persons in relationship into the other parts of the created order that are less than persons. We accept a peculiar responsibility for the character of our interaction because we are persons and they are not. By contrast, many Christians have asserted promised, a superior state is for human beings. A status that divorces us from the rest of creation. For example, that we have souls other creatures do not. Therefore we will go to heaven, the other creatures simply disappear into oblivion. My own response to that arrogant expectation is that if my dogs don't make it to heaven I'm not terribly interested in going there myself. Heaven without dogs would be the other place in the stead. The creation statement in the creed is a promise to accept responsibility not a fact about origins. It does not tell us why things are the way we are. It is a promise to live with them in a certain way because we accept a status as fellow creatures with an elaboration of the other articles of the creed takes the same form. Each is amenable to the promise paradigm and much new light comes from seeing them in this way, but perhaps this is enough to suggest how it would go. In summary, two other questions remain. One is the question whether one must make this set of promises. The answer is of course, No, and not even all who claim the name Christian would find it possible to agree on all the details of the promises they would make if they were spelled out. According to this paradigm, though to worship other gods or none, obviously have made very different promises than those that I've suggested above. And this infinity of possible pattern expresses the inherent freedom of our responsibility as persons for the world is not given to us pre-packaged like a party tray from the delicatessen. The other question returns us to the beginning which of these promises that we could make. Should we make in brief, which is true. Now this question is not inappropriate. Despite my having urge to promise paradigm rather than a truth claim paradigm for understanding theology, we have the concept of truth, we will not abandon it nor should we even though we are aware of the difficulty of persuading those who reject our truth not to mention our reluctance to accept there's of this two remarks, what we hold as true. We hold because of the promises we have made not the other way around. The foundation of truth is not a fact given but a responsibility exercised. The other remark is that what we hold, we must hold with humility and to charity. The other person is also a responsible being whose promises and to truth may be different from our own so that he may have seen a possibility that we have missed. In this situation of deferring an often and contending insights, each must talk to the other to discover as each makes the best case he can for his own possession. Each can be corrected, supported, and sustained by what the other has found. When we, as Christians promised to live, as God's creation we accepted a status of equality and participation with all the others of God's creation, including those who have exercised their responsibility to make promises different from our own. And our promise commits us to seek with them the way of life that will enable us to share our common world which pattern then is true. That is in God's hands. And it's not for us to claim more than we can not. Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/45496/file/118456#t=0.0,3848.43755"}]}]}]}