Nutida teologi och förkunnelsenSvenska kyrkans diakonistyrelse, 1926 - 247 pages |
Common terms and phrases
aktivitet Albert Schweitzer altartjänsten auktor auktorer Aulén bedrövelse behöva Bergson betvingande bliva blivit bönen Christ Christus dialektiska teologien Dieu drag emedan eskatologi Ethik etik etiska eviga Exegetiken finna fråga frälsar frälsning förhållande förkunnelse församlingen Geschichte giva Glaube Gott gripen gudomliga Guds rike Guds vilja Gudsbilden Gudstjänsten gång Henri Bergson historien historiska Homiletik huru individen individualitet inflytande innerlighet intellektuella intensitet intensiva människan intet intresse irrationella Jesus Jesus Kristus Karl Barth Kristendomen kristna kristna tron Kristus Kristusbilden Kristusminnet kultur kyrkan Leben Leipz levande lidande Guden liga liturgien livet Luther låta Manfred Björkquist Menschen Münch mystik mån människa ning Nutida systematisk Nutida teologi Ordet Otto personlighet predikan prästen Religion religiösa Schweitzer själen själva starkt Sthlm 23 synd synes systematiska teologien söka talar tankar teocentrisk teologiska transcendent Tüb Tyrrell tänkande uttryck verk våra vårt väg värde världen väsen William Temple ZThK ZwdZ åhöraren
Popular passages
Page 99 - Et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis, ut omnis, qui credit in ipsum, non pereat, sed habeat vitam aeternam. Sie enim Deus dilexit mundum, ut filium suum unigenitum daret, ut omnis, qui credit in eum, non pereat, sed habeat vitam aeternam.
Page 180 - The well-known law that all institutions carry with them the seeds of their own dissolution is not so much an illustration of the law of cyclical revolution, as a proof that we have been carried to and fro by every wind of doctrine. What we need is a fixed and absolute standard of values, that we may know what we want to get and whither we want to go.
Page 151 - Being, I should not hesitate to speak of the human personality of Christ. But that personality does not exist side by side with the divine personality; it is subsumed in it. Will and personality are ideally interchangeable terms; there are two wills in the Incarnate in the sense that His human nature comes through struggle and effort to an ever deeper union with the Divine in completeness of self- sacrifice.
Page 134 - Father,' the Father is essentially as the Son," and says that by doing so, all is changed. "God Himself is seen to share the suffering He allows. More than that: by an eternal activity, of which the death of Christ is both a symbol and also an essential part, He is everlastingly, at the cost of His own effort and His own pain, redeeming and perfecting the world He made.
Page 210 - Churches, which, as we shall see in a later chapter, they criticise without stint. But the whole deeper side of the Church's teaching about Jesus Christ seems to have little or no hold upon them, except of the loosest kind. Of Jesus as the Son of God, and as the Atoning Sacrifice for the world, they have little or no knowledge at all.
Page 132 - If Christ is truly to us the portrait of the unseen God, the Crucifixion is not merely an event which happened once during three hours of time, it stands for something which is eternal in the life of God — but so also does the Resurrection. Therefore everlastingly in the life of God '* Death is swallowed up in Victory.
Page 40 - Om någon kommer till mig och icke hatar sin fader och moder och hustru och barn och bröder och systrar och därtill äfven sitt eget lif, han kan icke vara min lärjunge.
Page 179 - Perhaps of millions. Men will become more clever and discerning, but not better or happier, except for limited periods. I see the time coming when God will take no more pleasure in our race, and must again proceed to a rejuvenated creation. I am sure that the time and hour in the distant future are already fixed for the beginning of this epoch.
Page 8 - Individualität wie die des Ariosto, hauptsächlich in seinen Satiren. Bis zu welchem Wohllaut sind da ausgeglichen der Stolz des Menschen und des Dichters, die Ironie gegen die eigenen Genüsse, der feinste Hohn und das tiefste Wohlwollen. Wenn nun dieser Antrieb zur höchsten Ausbildung der Persönlichkeit zusammentraf mit einer wirklich mächtigen und dabei vielseitigen Natur, welche sich zugleich aller Elemente der damaligen Bildung bemeisterte, dann entstand der „allseitige Mensch", l'uomo...
Page 45 - Guds nåd är jag hvad jag är, och hans nåd mot mig har icke blifvit fåfäng, utan jag har arbetat mer än de alla, dock icke jag, utan Guds nåd, som är med mig...