Re: [TruthTalk] The place of creeds in relation to truth

[ttxpress]

e.g., what evidence does Schaff cite for the validity of his quotd material; where/has that been postd?   [..how do you and jt know exactly what Servetus himself thought except perhaps indirectly--e.g., via Schaff(?); aren't you suggestg to TT  (based merely on opinion/s, below) that Servetus opposd the binding authority of the Mosaic code --who made it bindg in Geneva; how was Geneva governd(?)..why suggest anything about Servetus (partic, 'willy-nilly', w/o postg more thorough, detaild analysis)? Also, FTR, what is Calvin's view of the existential role/power of Mosaic law? Is it different than the Ap Paul's--how so? What did Calvin have to say about Servetus relative to both the OT and the NT--does/n't (e.g.) Schaff opine on this side of the matter? If so, maybe share it...if not, then again: why?]   On Sat, 1 Jan 2005 02:58:33 -0700 [EMAIL PROTECTED] writes: * e.g., what's the date of it..how long 'after'(?)   On Sat, 1 Jan 2005 02:47:05 -0700 [EMAIL PROTECTED] writes: * e.g., how many ppl, actually, are involvd in composg the ff. 'quote'(?):   << It was written of Calvin after [?*]the death of Servitus: Calvin�s plea for the right and duty of the Christian magistrate to punish heresy by death, stands or falls with his theocratic theory and the binding authority of the Mosaic code. His arguments are chiefly drawn from the Jewish laws against idolatry and blasphemy, and from the examples of the pious kings of Israel. But his arguments from the New Testament are failures. He agrees with Augustin in the interpretation of the parabolic words: "Constrain them to come in" (Luke 14:23). But this can only refer to moral and not to physical force, and would imply a forcible salvation, not destruction. But he cannot get over those passages which contradict his theory, as Christ�s rebuke to John and James for wishing to call down fire from heaven (Luke 9:54), and to Peter for drawing the sword (Matt. 26:52), his declaration that his kingdom is not of this world (John 18:36), and his whole spirit and aim, which is to save and not to destroy. In his juvenile work on Seneca and in earlier editions of his Institutes, Calvin had expressed noble sentiments on toleration; even as Augustin did in his writings against the Manichaeans, among whom he himself had lived for nine years; but both changed their views for the worse in their zeal for orthodoxy.>>jt, 12/31/04     On Sat, 1 Jan 2005 02:14:31 -0700 [EMAIL PROTECTED] writes:   On Sat, 1 Jan 2005 01:43:19 -0500 "David Miller" <[EMAIL PROTECTED]> writes: >I agree with Schaff     why? *