Horace Bushnell: Orthodox or Sabellian?

1964 ◽  
Vol 33 (1) ◽  
pp. 49-59
Author(s):  
Fred Kirschenmann
Keyword(s):  
The Bible ◽  
Yale College ◽  
Horace Bushnell ◽  
The World ◽  
Doctrine Of The Trinity ◽  
In Christ ◽  
First Time ◽  
The Church ◽  
The Trinity

In 1848 Horace Bushnell delivered a lecture at Yale College entitled “The Divinity of Christ,” in which he set forth, for the first time, his views on the doctrine of the Trinity. A year later, this lecture and two others (“The Atonement” and “Dogma and Spirit”) appeared in a book entitled God in Christ. The book was prefaced with a preliminary dissertation on language. Almost immediately the critics assailed Bushnell for his Sabellian views on the Trinity. The Christian Observatory charged him with rejecting the “… commonly received doctrine of a proper Trinity in the Godhead, substituting for it a Pantheistic form of Sabellianism.” The Bible Repertory and Princeton Review, concurring in this judgment, indicated that “This, true enough, is the Sabellianism of Schleiermacher—a threefold revelation of God in the world, in Christ, and in the church.”

scholarly journals Knowing the Father

2021 ◽  
Author(s):  
David. T. Williams
Keyword(s):  
Holy Spirit ◽  
Historical Development ◽  
Evolutionary Process ◽  
Charismatic Movement ◽  
The Bible ◽  
Greek Thought ◽  
The World ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.

scholarly journals Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection

2014 ◽  
Vol 9 (2(16)) ◽  
pp. 167-181
Author(s):  
Ignacy Bokwa
Keyword(s):  
Immanuel Kant ◽  
Jesus Christ ◽  
Practical Importance ◽  
Far East ◽  
Theological Reflection ◽  
Christian Theology ◽  
The World ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity

Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.

The Trinity as Transforming Symbol: Exploring the Trinitarian Theology of Two Roman Catholic Feminist Theologians

1994 ◽  
Vol 7 (3) ◽  
pp. 273-294
Author(s):  
Patricia Fox
Keyword(s):  
Recent Work ◽  
Roman Catholic ◽  
First Century ◽  
Trinitarian Theology ◽  
Christian Tradition ◽  
The World ◽  
Doctrine Of The Trinity ◽  
Twenty First Century ◽  
The Church ◽  
The Trinity

The article explores the Trinity as a transforming symbol for the twenty—first century. It focuses on the recent work of Catherine Mowy LaCugna and Elizabeth Johnson who offer analyses for the “defeat” of the doctrine of the Trinity and also seek to retrieve core understandings of the mystery from Scripture and Christian tradition. The article suggests that the Church today is being challenged to reform itself in the image of the trinitarian God, to become a community for the world.

Kimbanguism: Its Present Christian Doctrine and the Problems Raised by it

Exchange ◽  
2005 ◽  
Vol 34 (3) ◽  
pp. 227-247 ◽  
Author(s):  
Léon Nguapitshi Kayongo
Keyword(s):  
21St Century ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
Doctrine Of The Trinity ◽  
In The Beginning ◽  
Participant Observer ◽  
The Church ◽  
The Trinity

AbstractAlthough the present publication does completely meet the requirements for an academic article, we have decided to publish it because of the insights it provides into the latest developments within the Kimbanguist Church in Congo. The author is a theologian who was Dean of the Kimbanguist Faculty of Theology in Lutendele near Kinshasa until mid 2003. He was deeply involved in the problems that arose in the beginning of the 21st century. He is also a person who is able to explain diligently the views of the different parties in the Kimbanguist Church. However, due to his own involvement in these developments the article has rather the character of a document written by a well-educated participant observer, who is very familiar with his subject, than that of a publication authored by a scholar who does his utmost to remain neutral.The document explains the theological, religious and contextual backdrops of the doctrine of the Trinity developed in the Kimbanguist Church, for in this church the persons of the Trinity are narrowly connected with the founder of the church and his family. Since 2001 these connections were even made more intense. Interestingly there are some Biblical reasons for it as well, but nonetheless the church seems to loose doctrinal familiarity with the other churches in the world through these new evolutions.

“The White Whale”

Karl Barth ◽  
2021 ◽  
pp. 362-382
Author(s):  
Christiane Tietz
Keyword(s):  
Jesus Christ ◽  
Word Of God ◽  
Human Beings ◽  
Church Dogmatics ◽  
The Bible ◽  
The World ◽  
Doctrine Of The Trinity ◽  
Doctrine Of Creation ◽  
The One ◽  
The Trinity

Barth’s Church Dogmatics is the most extensive theological work of the twentieth century. Barth worked on it from 1932 until 1967, reconceptualizing theology from the very foundations. He distinguishes three forms of the Word of God, avoiding a biblicistic reading of the Bible. The doctrine of the Trinity is a consequent exposition of the concept of God’s self-revelation in Jesus Christ. This God is the one who loves in freedom, that is who relates to human beings because of grace. Barth therefore completely transforms the Reformed doctrine of double predestination. The doctrine of creation as well has to be derived from God’s self-revelation; God created the world because God wanted a covenantal partner. To this creation belong shadow sides as well as nothingness. God in Jesus Christ entered the confrontation with nothingness and reconciled the world with God. Only from reconciliation can we understand the essence of sin.

scholarly journals Die beeld van die kerk na buite – enkele Bybelse perspektiewe

2001 ◽  
Vol 35 (1) ◽  
Author(s):  
B.J. De Klerk
Keyword(s):  
The Bible ◽  
The World ◽  
The Church ◽  
The Trinity ◽  
Good Deeds

The external image of the church – a few biblical perspectives What does the Bible teach about the image of the church and does it provide certain guidelines on how the church should promote itself? What does God do with perceptions about His church and what does He expect of the church in this regard? The church has a certain identity as the image/representative of God and has to emanate the image of the Trinity. This identity gives the church the responsibility to administer perceptions about God, the church itself and its environment. To transmit the character, values and convictions of the church, the church should be involved constructively in the world. The church should mainly project the image of the Bridegroom, but in the process should also reflect its own image as being the bride. God administers the perceptions about Himself and His people, but in this regard also gives responsibilities to the church. The church should administer perceptions about God and His people by performing good deeds and by reflecting the idea of hope. The church, as the bride, can only do this if she has a passion for God and her Bridegroom, Christ, but also a burning passion for the church itself.

The Spirit and Religious Pluralism

Horizons ◽  
2004 ◽  
Vol 31 (1) ◽  
pp. 22-39
Author(s):  
Peter C. Hodgson
Keyword(s):  
Religious Pluralism ◽  
Christian Theology ◽  
Theology Of Religions ◽  
Religious Symbol ◽  
The World ◽  
Doctrine Of The Trinity ◽  
Christian Understanding ◽  
In Christ ◽  
The Trinity

ABSTRACT“Spirit” is a more universally available religious symbol than “Christ,” found in various forms in most of the religions of the world. It helps to open Christian theology to a genuine religious pluralism, and, in the framework of the doctrine of the Trinity, provides a Christian way of construing this pluralism, relating it to the purposes, activity, and being of God. The pneumatic Trinitarianism proposed in this essay contrasts with the christocentric Trinitarianism recommended by advocates of an inclusivist theology of religions. The concrete incarnation of God in Christ is not lost but placed in a larger context. The Spirit proceeds not just from Christ but from the interaction of God and the world, including a diversity of religious figures and practices. The idea that a theology of the Spirit might serve as the basis of a pluralist theology of religions is tested by looking at the modalities of Spirit that are present in Hinduism and Buddhism, and that enrich a Christian understanding of the Spirit.

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

scholarly journals The ethics of absolute relativity: An eschatological ontological model for interpreting the Sermon on the Mount

2014 ◽  
Vol 35 (1) ◽  
Author(s):  
Andre Van Oudtshoorn
Keyword(s):  
Social Construction Of Reality ◽  
Sermon On The Mount ◽  
The Social ◽  
The Everyday ◽  
The World ◽  
Everyday World ◽  
Ontological Model ◽  
In Christ ◽  
Definition Of ◽  
The Church

Jesus� imperatives in the Sermon on the Mount continue to play a significant role in Christian ethical discussions. The tension between the radical demands of Jesus and the impossibility of living this out within the everyday world has been noted by many scholars. In this article, an eschatological-ontological model, based on the social construction of reality, is developed to show that this dialectic is not necessarily an embarrassment to the church but, instead, belongs to the essence of the church as the recipient of the Spirit of Christ and as called by him to exist now in terms of the coming new age that has already been realised in Christ. The absolute demands of Jesus� imperatives, it is argued, must relativise all other interpretations of reality whilst the world, in turn, relativises Jesus� own definition of what �is� and therefore also the injunctions to his disciples on how to live within this world. This process of radical relativisation provides a critical framework for Christian living. The church must expect, and do, the impossible within this world through her faith in Christ who recreates and redefines reality. The church�s ethical task, it is further argued, is to participate with the Spirit in the construction of signs of this new reality in Christ in this world through her actions marked by faith, hope and love.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

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