necessarily understand, I say, these doctrines in different ways. Hackett’s Christian faith and my Christian faith, which we both desire non-Christians to accept, are radically different. They are different not only in their content but also in the very method of their construction. I make two broad points in reference to this. First, any non-Christian epistemology, i.e., any theory of knowledge based upon principles acceptable per se to the “mind of the flesh,” (and therefore those of Hackett’s