By Professor Vincent Brümmer
Introduces the doctrines of Atonement, Christology and the Trinity and proposes a reinterpretation within the mild of the declare of many Christian mystics that final happiness is to be present in having fun with a loving fellowship of God.
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Additional info for Atonement, Christology And The Trinity: Making Sense Of Christian Doctrine
Usually they also suggest ways in which we should strive after ultimate happiness and ways in which we might overcome the limitations of human finitude. Thus in the Christian tradition the ideal of ultimate happiness has often been sought in the enjoyment of the loving fellowship of God. A proponent of this ideal is St Augustine. 4). But what is this chief good for human existence? It must be something ‘than which there is nothing better’ and at the same time something ‘which cannot be lost against the will.
H. R. Vidler, Soundings (Cambridge, 1966), 185. Estrangement and Reconciliation 43 force you to be penitent and be reconciled with me. A change of heart on your part must necessarily be free. If, however, I sincerely desire reconciliation with you and therefore forgive you for what you have done to me, this entails that I also want you to seek reconciliation with me and therefore repudiate what you have done to me and through a change of heart identify with me again. Although I cannot force you to repudiate, I can do my best to persuade you freely to do so.
Thus Socrates, like the semi-deity Selinus, was known for his lack of elegance and physical beauty. But this is merely his imperfect actuality. Inside the misshapen clay bust there is a golden figurine of a god. This is his ideal potentiality to realize the Good. This hidden potentiality is known as one’s daimon. It is inborn and constitutes one’s true self and one’s identity as a person. To know yourself in the Socratic sense is to know your daimon. This daimon subsists in you not as an actuality, a finished product, but as a possibility, as a task to be realized.