“One can think of a noetic structure as a web of beliefs. The more depth of ingression a belief has in one’s noetic structure, the more it exhibits two important features. First, it is more closely and complexly interrelated with other beliefs in my noetic structure. It is less independent than a belief on the periphery. Second, it is an epistemically important belief in my noetic structure. It provides mutual support for other important beliefs deeply ingressed, and it provides epistemic support for a number of beliefs closer to the periphery.” (Volume 7, Number 1, Page 81)

“First, the unique bodily form of the Holy Spirit’s descent in Luke 3:22 (σωματικῶ εἴδει — unmistakably visible) would cause the crowd to think of Old Testament prooftexts for such an event. The Spirit of the Lord resting on the branch of Jesse in Isaiah 11:1–2 might immediately come to mind. It could be closely followed by four other well-known passages from Isaiah relating the Spirit’s descent upon the servant of the Lord (42:1; 48:16; 59:21; 61:1–2). Secondly, such a grasping for prooftexts would be aided by the obvious humility of Jesus.” (Volume 7, Number 1, Page 49)

“Christ, though he was in an unseen ‘spiritual realm,’ was preaching through Noah to the unbelievers around him (vv 19–20). Similarly, Christ is working in an unseen spiritual way in the lives and hearts of Peter’s readers (v 15; cf 1:12; 4:11, 14). Thus, Peter by implicaton is reminding his readers that if Christ was preaching through Noah he certainly is also preaching through them as they bear witness to the unbelievers around them.” (Volume 7, Number 2, Page 24)

Trinity Journal Volume 7

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