Christ and horrors: the coherence of christology by Marilyn McCord Adams

By Marilyn McCord Adams

Who may the Saviour must be, what could the Saviour need to do to rescue people from the meaning-destroying studies in their lives? This booklet deals a scientific Christology that's straight away biblical and philosophical. beginning with human radical vulnerability to horrors resembling everlasting ache, sadistic abuse or genocide, it develops what has to be real approximately Christ if he's the horror-defeater who finally resolves the entire difficulties affecting the human and Divine-human kin. specific parts of Marilyn McCord Adams' research are her defence of the two-natures thought, of Christ as internal instructor and a sensible companion in human flourishing, and her arguments in favour of literal physically resurrection (Christ's and ours) and of a powerful doctrine of corporeal Eucharistic presence. The e-book concludes that Christ is the only in Whom, not just Christian doctrine, yet cosmos, church, and the human psyche carry jointly.

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D. Kelly, Early Christian Doctrines (London: Adam and Charles Black, 1958), ch. 3, 69–75. ” Without pretending to enter higher critical debates about the historical Jesus in earnest, I want nevertheless to register my general methodological stance: that the New Testament generally and the Gospels in particular are – among other things – second- and thirdgeneration polemical documents intended to interpret the meaning of Jesus’ career from the (individual or communal) author’s point of view to particular contexts of controversy.

It is not that I agree with Wrede and Bultmann that the New Testament affords us no access to the historical Jesus, or that (as a theologian) I reject the general outlines of some “Third Quest” portraits. Rather, it seems to me that after the methodological “song and dance” is over, the historiographical criteria are uncritically applied. For example, how readily does John Maier cite the fact that some feature is mentioned in all four Gospels, or even the Gospels and the letters, as meeting the test of multiple attestation, without observing that historical probability considers not only the number of documents but also their (in this case, polemical) genre?

That is, the F. S. Schmitt edition, vol. ) 31 christ and horrors ourselves. The opposite choice is neither God’s end nor a chosen means to God’s end; neither sin nor the evil resulting from its punishment is necessary for the perfection of the universe. Rather it is a known but unintended side effect of making creatures capable of self-determination; not something God does, but something God allows created agents to do. However non-optimal, we brought our present condition on ourselves and have only ourselves to blame!

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