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Athens or Jerusalem? (Record no. 8063)

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000 -LEADER
fixed length control field 01888 a2200373 4500
001 - CONTROL NUMBER
control field 1040303471
005 - DATE AND TIME OF LATEST TRANSACTION
control field 20250328151419.0
008 - FIXED-LENGTH DATA ELEMENTS--GENERAL INFORMATION
fixed length control field 250324042024GB eng
020 ## - INTERNATIONAL STANDARD BOOK NUMBER
International Standard Book Number 9781040303474
Qualifying information EA
037 ## - SOURCE OF ACQUISITION
Source of stock number/acquisition Taylor & Francis
Terms of availability GBP 52.99
Form of issue BB
040 ## - CATALOGING SOURCE
Original cataloging agency 01
041 ## - LANGUAGE CODE
Language code of text/sound track or separate title eng
072 7# - SUBJECT CATEGORY CODE
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Subject category code 228
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100 1# - MAIN ENTRY--PERSONAL NAME
Personal name L. A. Garrard
245 10 - TITLE STATEMENT
Title Athens or Jerusalem?
Remainder of title A Study in Christian Comprehension
250 ## - EDITION STATEMENT
Edition statement 1
260 ## - PUBLICATION, DISTRIBUTION, ETC.
Place of publication, distribution, etc. Oxford
Name of publisher, distributor, etc. Routledge
Date of publication, distribution, etc. 20241202
300 ## - PHYSICAL DESCRIPTION
Extent 182 p
520 ## - SUMMARY, ETC.
Expansion of summary note ‘What has Athens to do with Jerusalem? What agreement is there between the Academy and the Church?’ Tertullian’s outburst is still being echoed in some quarters, notably in the Biblical Theology School, which tries to minimize the influence of Greek thought on the Christian tradition. There are some circles in the World Council of Churches which would use its new formula of doctrinal orthodoxy to exclude the Unitarians and Quakers. Yet as Ernest Scott wrote, ‘Liberty is inherent in the Christian Faith, and liberty always makes for difference’. Athens or Jerusalem? (first published in 1965), based on the Minns Lectures of 1963, is unique as it gives a comprehensive survey of Christian thought and is designed to show that it is an amalgam of elements from both Athens and Jerusalem, and other sources as well. It concludes with a consideration of the question: how far is it possible to diverge from the mainstream of Christianity without ceasing to be Christian?

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