our confession as well as the implications of a God who is three in one. In the following essay, I
THE Three Persons of the Trinity The Three Persons of the Trinity Brenda L. Reynolds Grand Canyon University: HTH-505 Systematic Theology February 23, 2011 The Three Persons of the Trinity The Trinity consists of God, the Father, Jesus, the Son of God and the Holy Spirit. The Christian faith recognizes there is one God and He is one with His Son, Jesus and the Holy Spirit. The purpose of this essay is to describe the interrelationship of the three persons of the Trinity. This will include the concepts of the economic trinity, the essential trinity and the social trinity.
Kayti Nelson Dr. Rex Koivisto TH307 Nov. 28 2017 The Role of The Holy Spirit in The Trinity Often, Christians do not try to understand the Trinity, as it seems impossible to understand. However, there are benefits to studying each holy member. Understanding the Trinity is necessary and practical for members of the Christian
In the Neo-modalism section of the New Catholic Encyclopedia, it is noted that after years of being left alone efforts were made to bring the “trinity” back to its original place of importance by Karl Barth, a Reformed theologian (198). God was seen as the event in which is revelation, and that the structure of this was “Trinitarian,” to Barth (198). Karl Barth concludes that, “God is the subject (Father), the content (Son), and the very happening (Spirit) of revelation” (198). The “trinity”, as faith in God, was based in Christology, not the other way around (198). God is conclusively “uni-personal,” “persons” according to Barth means
A Christian apologetic method is a verbal defense of the biblical worldview. A proof is giving a reason for why we believe. This paper will address the philosophical question of God’s existence from the moral argument. The presuppositional apologetic method of Reformed thinkers Cornelius Van Til and John Frame will be the framework. Topics covered here could undoubtedly be developed in more depth, but that would be getting ahead, here is the big picture.
Moltmann argued that the cross of Christ and death in God namely that Christ suffers death on the cross while God the father suffers the death of Jesus where he also states that God is in Christ to the point that God becomes the victim of victim and that on the death of Christ on the cross affected not only humanity, but also God himself. Moltmann emphasized, the suffering that the Son endured when He had been separated from the Father and the Spirit.
Question 1: What did I learn about the nature and activity of God? I see God working through the history of mankind and God working throughout the history of Israel as well. I believe one can see that God is at work in the church as well. He is working to fulfill God 's plans that has been in place before the foundation of the world. God’s plan as the Apostle Paul says is to redeem his people in Ephesians 1:6-7. The Apostle Paul said, “to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, (Ephesians 1:6-7 ESV). It is Genesis chapter 3 that we see the broken state of mankind, but God offers grace to mankind when He tells Eve her child (Jesus) would crush the serpent (Satan).
Throughout Tillich theology he sought out to setting up a systematic theology that is at the same time seemed to be apologetic. His goal was to prove that the Christian message of man’s existence, salvation and destiny in Christ was valid. It is impossible to understand Tillich’s conception of God without a prior knowledge of his ontology as a whole, since it is his ultimate position that “God is being-itself.” To attempt to understand Tillich’s conception of God with- out an understanding of his conception of being is like trying to understand the humanistic conception of God without understanding its conception of man. So we may well begin our study with a discussion of Tillich’s ontological position.
The Trinity as an Equal Community to enhance mankind’s relationship with God In Leonardo Boff’s Liberating Design of God, Boff leans toward a unitarian view of the Christian God, who can be talked about with a trinitarian structure. When describing how the trinitarian modes of God interact, Boff accounts how “God is a coexistence of upward (the father), lateral (the Son), and depth (the Holy Spirit)” that are all “integrally present in the living experience of the believer” (Boff 391). Here, Boff refers to how the three modes of God interact within a Christian believer to compose the unitarian God that a Christian believes in. In effect, the three modes of God comprise a community that “permeates creation in its proper divine reality” (391).
Martens started out in chapter three of Gods Design with a question that pertains to the people of Israel, how does Gods purpose unfold? (33) which he answers the question from the book of Exodus by stating the Old Testament story can be divided into three units namely, the pre-monarchical
Barth’s high view of the unique revelation granted to Christianity in the person of Jesus Christ leads to tension concerning how Judaism and Islam relate to God, apart from Jesus Christ. When discussing the failings of the church in the medieval era, Barth asks, “To what extent could heathen and Jews find … a power which was genuinely different…the power of God which humbles and therefore blesses all men, the power of the Gospel?” Barth lumps the Jewish people together with heathens, and relegates them both to the category of those who do not have an understanding of God and who will not experience said power because of the Church’s failings. This is a dangerous statement, as it undermines the significance of the relationship and covenant
The first conceptual difference of theological realm derives from the necessity of respecting not only the unity and oneness of the subject at issue (God) but also its simplicity that should be in conflict with any perspective of divisibility. The theological inapplicability of dualistic scheme relating to natural subsistence makes Gilbert speak about “essence” (essentia) referring to quo est and that’s the “divinity” (divinitas), and quod est designating the trinity (of one deus). Beyond the eventual theological and heretic questions, it is relevant to highlight that in Trinitarian doctrine the distinction of these two elements and the enumeration of the three persons are claimed to exclude any possibility of being not one quite in virtue of being three and not more.
The Gospel of Propitiation When we speak of the cross of Christ and the death that He accomplished on Golgotha, many of us look or focus at the physical beatings, whips, humiliation, and death that Jesus had suffered on the cross. However, although the physical death of Jesus was a necessity the essence of it all was what happened spiritually. Because God is holy, He demonstrates His holiness on the cross of Christ by opposing with divine wrath against which the sin that He hates through propitiation.
As believers, we are constantly reminded that Jesus Christ died on the cross for our sins. His death and his resurrection are fundamental to our Christian faith. Without his death, the relationship between God and His creation would have remained broken. Unfortunately, many believers do not take the time to consider the complex and deep meaning of Jesus’ death. If I have learned one concept throughout this class is that if I do not have a personal comprehension of Jesus’ death, I will never be saved. His death signifies salvation. It motivates us to imitate Jesus’ life as he was completely human and never sinned, yet he died on the cross in the cruelest way. Personally, Jesus’ death means love, reconciliation, redemption, and victory.
Who exactly is redeemed? Throughout this essay, I have spoken as though redemption is for 'us ' and it is 'our ' salvation that Barth and Jantzen are discussing. The next issue to address is who exactly is this 'us '. Is it the whole of humanity? Is