Questions such as the following: What is the proper relationship between individuals and society? What is beauty, and why is it important? Is there purpose in human existence?, and many others have caused enough trouble in humanity’s short existence on the earth to cause a near identity crisis. However, all of these questions fall under the shadow of the main question that has been asked since the creation of Adam- “What exactly is the real relationship and purpose of humanity towards the divine?”
union which is a description of a certain relationship first founded by the “secret energy of the Spirit” and resulting in the faith in the believer. In the end of Book III, Calvin concludes the goal of the work of the Holy Spirit through union is to bring “union with God” to those who have faith in Christ and therefore are grounded by this union with Christ in the final resurrection. And in between, Calvin explains at length that what happen in this relationship is the double grace, sanctification and
self-communicative within Himself. Creation flows out of the infinite fountain of divine self-diffusive goodness because God is creative and loving. The Father freely desires to create because God is love, and perfect love can never be self-contained it must be shared. Bonaventure indicates that the world exists by virtue of the free creative power of divine love. Creation is a free act of divine goodness spilling forth from the infinite divine community of love. Bonaventure uses the term emanation to describe
the Book of Genesis, we come to understand that God had something special planned for creation and humanity. Creation, where all things created by God, through the Logos or Second Person of the Trinity, by the power and presence of the Holy Spirit, culminating with humanity, was supposed to commune in harmony with God the Father. However, this perfect communion and relationship between God and humanity would be irreparably damaged by the disobedience of Adam and Eve and the indelible stain that act
beauty of nature that humanity glorifies God. John Locke identified that God teaches us about himself through our human capacities, primarily our sensory experiences. Jonathan Edwards takes this one step further in theorizing that it is through humanity’s enjoyment of the beauty of God’s creation, i.e. nature, that we capture the glory of God. Edwards is one of the few theologians that make beauty a central and prominent characteristic in Christianity and humanity’s relationship with God. He says
The true significance of the divinity of Christ lies in the fact that his achievement is prophetic and promissory for every other true son of man who is willing to submit his will to the will and spirit og God.
This paper, written at the beginning of the second term of Davis’s course Christian Theology for Today, indicates King’s estrangement from the conservative Baptist theology he learned as a child. As he had done in his earlier outline of William Newton Clarke’s An Outline of Christian Theology, King dismisses the conception ...
Most of us are not willing to see the union of the human and divine in a metaphysical incarnation . Yet amid all of our difficulty with the pre existent idea and the view of supernatural generation, we must come to some view of the divinity of Jesus.
Christ was to be only the prototype of one among many brothers. The appearance of such a person, more divine and more human than any other, andstanding and standing in closest unity at once with God and man, is the most significant and hopeful event in human history.
To say that the Christ, whose example of living we are bid to follow, is divine in an ontological sense is actually harmful and detrimental. To invest this Christ with such supernatural qualities makes the rejoinder: “Oh, well, he had a better chance for that kind of life than we can possible have.”.
Yes it was the warmnest of his devotion to God and the intimatcy of his trust in God that accounts for his being the supreme revelation of God. All of this reveals to us that one man has at last realized his true divine calling: That of becoming a true son of man by becoming a true son of God.
His knowledge was essentially limited by human conditions. This fact was set forth as for back as 1912 by the notable theologian, H. R. Mackintosh. In dealing with this question of Jesus’ omnicience He states: “The question can be decided solely by loyalty to facts; and these, it is not too much to say, are peremptory.
Questions such as the following: What is the proper relationship between individuals and society? What is beauty, and why is it important? Is there purpose in human existence?, and many others have caused enough trouble in humanity’s short existence on the earth to cause a near identity crisis. However, all of these questions fall under the shadow of the main question that has been asked since the creation of Adam- “What exactly is the real relationship and purpose of humanity towards the divine?”
union which is a description of a certain relationship first founded by the “secret energy of the Spirit” and resulting in the faith in the believer. In the end of Book III, Calvin concludes the goal of the work of the Holy Spirit through union is to bring “union with God” to those who have faith in Christ and therefore are grounded by this union with Christ in the final resurrection. And in between, Calvin explains at length that what happen in this relationship is the double grace, sanctification and
self-communicative within Himself. Creation flows out of the infinite fountain of divine self-diffusive goodness because God is creative and loving. The Father freely desires to create because God is love, and perfect love can never be self-contained it must be shared. Bonaventure indicates that the world exists by virtue of the free creative power of divine love. Creation is a free act of divine goodness spilling forth from the infinite divine community of love. Bonaventure uses the term emanation to describe
the Book of Genesis, we come to understand that God had something special planned for creation and humanity. Creation, where all things created by God, through the Logos or Second Person of the Trinity, by the power and presence of the Holy Spirit, culminating with humanity, was supposed to commune in harmony with God the Father. However, this perfect communion and relationship between God and humanity would be irreparably damaged by the disobedience of Adam and Eve and the indelible stain that act
beauty of nature that humanity glorifies God. John Locke identified that God teaches us about himself through our human capacities, primarily our sensory experiences. Jonathan Edwards takes this one step further in theorizing that it is through humanity’s enjoyment of the beauty of God’s creation, i.e. nature, that we capture the glory of God. Edwards is one of the few theologians that make beauty a central and prominent characteristic in Christianity and humanity’s relationship with God. He says