Analysis Of A Divine And Supernatural Light

Nihilism is unavoidable and, in spite of its destructive aspect, it can be rejuvenating, and consequently beneficial experience (Moroney, 1987). When Nietzsche says that nihilism can be beneficial and rejuvenating for Europe it is active complete nihilism that he is talking

During the late eighteenth century, Benjamin Franklin was one of the intelligent fellows who blended classicism with romanticism. As he tried to accomplish moral perfection he documented his tactics and his results in The Autobiography. Franklin described this task as “an arduous project” and brought two polar aspects of life, morals and science, together to try and reach the pinnacle of morality through the creation

The second point was not only to prove that using the I-Ching made it essential to understand the connection between Gnostics and Christianity. The third point made is how the this novel is not entirely about a deeper meaning tribute to any other work by Dick, and these other novels need to be compared and contrasted individually. The concept brought up is about how the I-Ching keeps up with the Christian tradition. Do people in general have free will or does fate win out and control people? By the end it is made prevalent that we as a human race need to accept out fate, but as well as put work towards it.

CHAPTER III Comparison and Analysis of the Other Competitive Conceptions of a Triune God This chapter has two major concerns. The first concern is to present the arguments in favour of Swinburne’s concept of a triune God as well as to make a reasonable response to the challenges posited to Swinburne by two all time great Philosophers of the Christian world, namely Augustine and Thomas Aquinas. The second concern is to compare and analyze Swinburne’s concept of a triune God with other competing conceptions of the selected Christian philosophers of the present era. This second part examines only the three-self theories which advocate that three centres of self consciousness in the Trinity.

‘Dynamism’ is the medieval view that God is the driving, animating force within all matter. However in the modern day, dynamism is an almost nonexistent view of God and the world. Religion and the soul are now matters of faith and faith only, not the matters of reality. This view of Christianity was built upon a major progression in human thinking - individualism. For a good part of human history (especially the medieval times), people counted on authority and tradition to decide their beliefs, views, and morals; Religion being a hugely-focused on truth in society.

Søren Kierkegaard is considered the father of existentialism (“Christian and Theological Existentialism”). Kierkegaard wrote a book about the paradox surrounding Abraham sacrificing Isaac. The narrator questions whether “Abraham’s faith in God can justify killing his son” (Søren Kierkegaard: A Master of Refraction 78). Another existentialist, Karl Jaspers, argues that, “free will makes all faith essentially existential. Jaspers also argues that, since life is absurd, it is less absurd to believe in a God which promises eternal life than to believe in nothing at all (“Christian and Theological Existentialism”).

He especially reacted against the sacraments of penance and purgatory. Luther built his case based on his studies of Paul’s letters to the Romans and the Galatians. For him, saving grace comes not from the righteousness we perform, but is entirely an alien (foreign) righteousness from Christ credited to our account. He called this the doctrine of Justification by Faith alone. While Luther understood faith as the means of justification, he also understood the ground of justification to be nothing more than the grace and mercy of God shown to sinners because of the perfect life and work of Christ.

With the start of medieval period, the religion went backward under the themes of miracle, chivalry and morality. Chaucer’s The Canterbury tales somehow depicts the theme of Sin and Salvation where Pilgrim’s burdened with personal sins sought to travel for salvation. In the age of Renaissance, with the revival of learning and humanism, literature was more inclined to humanistic

The movement began among followers and supporters of Zwingli in Zurich, Switzerland. We can trace early Anabaptist thought back to 1523 the same year Zwingli articulated his Reformed theology by his sixty-seven conclusions. The motivation for the Anabaptists was the search for purely scriptural Christianity. They took an approach similar to that of Zwingli but went much further, attempting to establish all doctrine and practice from Scripture alone.

Saint Anselm of Canterbury was one of the foremost important Christian theologians and philosophers. In the Proslogion two and three, Anselm attempts to prove the existence of God in his so-called ontological argument. He brings forth two arguments, which are quickly criticized by Gaunilo and many others. In this essay we will look at the soundness of Anselm’s argument and whether it is right to truly disregard them.

In his essay, Visible Sanctity and Specter Evidence, Michael J. Colacurcio illustrates how Hawthorne’s work reveals how “the Calvinist doctrine of election looks very much like the traditional sin of presumption” (393). The fact that Calvinist epistemology resembles the sin of presumption indicates that the notion of absolute certainty in of itself produces uncertainty. The first generation of Puritans, and those who followed, presumed they were God’s chosen people, yet in the same vein, they assert that God’s grace is not certain. Uncertainty then leads to a search for certainty; in certainty’s absence, there arises the path to the unpardonable sin, for there is no certainty without a singular, clear meaning to everything in the world. The

To figure out this relationship and connections between the three, scholars went back to study the Age of Reason. During the Age of Reason, scholars adopted empiricism. Empiricism is the theory that everything is based on experience, according to the five senses. Another key aspect to this age of reason was that the universe operated without the hand of God behind every miracle. The last aspect to this was that scholars and philosophers rebelled against restrictions of Christianity.

Religion in the literature of the Middle Ages and the Renaissance changed from a focus on obedience to a story of journey. Christianity had changed the Roman Empire, and Augustine wrote an intimate story to the God who changed him. The mystery of a spiritual search guides Perceval from being a naïve but skilled knight into the discovery of the merciful love of God. In ancient stories, that were finally written down in the Middle Ages, Shahrazad helps restore mental and spiritual order to a king who has reacted cruelly, out of pain and anger. Don Quixote, sallies out, attempting to live by the outdated code of chivalry, and at the end of these journeys; he is finally freed from the illusions that controlled so much of his life.

This proves that he was in fact atheist at one point in his life and his Christian beliefs may not have affected his writing at all. He even has atheistic remarks in his book Mere Christianity; he says, “My argument against God was that the universe seemed so cruel and unjust” (Lewis 38). His beliefs actually had a huge impact on his writing. McGrath says, “Yet whether one thinks Christianity is good or bad, it is clearly important- and Lewis is perhaps the most credible and influential popular representative of ‘Mere Christianity’ that he himself championed” (McGrath xi). Mere Christianity demonstrates how a Christian should live his life and C.S. Lewis definitely lived his life like a Christian.

Rhetorical Analysis: Sinners A Puritan pastor in the early 1700s and philosopher, Jonathan Edwards, in his sermon, “Sinners in the Hand of an Angry God”, describes how angry God is towards sinners. Edward’s purpose was to scare sinners and unconverted men with the realities of hell so that they would seek a relationship with God. He adopts an aggravated tone to express to the sinners in his congregation that they should seek redemption because God can send them down to hell at any moment, but instead He gives them another chance. The metaphors and imagery that Edwards use in his sermon for the Great Awakening helps him to describe God’s wrath against sinners to make unsaved people convert back to the original ways of Puritans.