Summary: Green begins his chapter by outlining two of the main ways that he sees popular Atonement Theology spreading. The first is the popular “Penal Substitution” doctrine, and the other is a disregard for the doctrine of Atonement Theology altogether. He then begins to form an argument against “Penal Substitution” by attacking the concept of God as the subject of the cross and Jesus as the object, an image that, to Green, paints God as an abusive father. In the same line of thinking, he debates the literal take that most Christians adopt when it comes to the New Testament metaphors. He argues that we as Christians cannot found our entire Atonement Theology on these metaphors, as their descriptive capabilities can only go so far before they break down.
Why must we make such an effort to research and understand the forgotten areas of our historical past? Is that because he feels that we need to make an attempt to never loose pieces of history or let them become forgotten? Is it because it is sort of a biblical reference? How Christ was always mindful of the outcast or
Societies have to be willing to sacrifice certain traits, such as emotions and the truth to obtain perfection, but first, they must ask themselves, “is it really worth giving up these traits?” In Aldous Huxley’s Brave New World, he uses Christian symbolism and Shakespearian allusions to portray to the reader that it is not worth sacrificing the truth for a “happy utopian society”. In order to better understand most literature, you must first understand the religion behind it, such as Christianity in the case of BNW. Huxley uses Christian symbolism to elaborate to the reader how the new leaders of his society
And last, he states that there is a perseverance of saints, therefore all who are saved are saved for eternity. Calvin expressed these ideas in the Institutes of the Christian Religion. This work of his was received with both criticism and intrigue. Calvin’s ideas were very radical, but he sought to back each of them up with what he believed was the ultimate authority of the Scripture. Calvin combats the idea that the church gives Scripture its authority because he believes that the Bible offers “as clear evidence of its truth, as white and black things do of their color, or sweet and bitter things of their taste” (31).
When encountered early in the book, the implication of this religious imagery is not fully apparent. However, once viewed in the context of the later Christian allusions found in A Clockwork Orange, it becomes clear that this is the proclamation of Burgess’ intent in this novel. Burgess views humanity as an organic thing, full of great potential to please God, and he sees the implication of conditioning, specifically, or more generally anything that would sap the essential ability of humans to choose, as a detriment to God’s
Through “Utopia” he carefully crafts an argument for this reform by creating the Utopian’s belief system in a way that is is similar enough to Christianity to be relatable for his readers, but also different enough so that readers are forced to challenge their own ingrained beliefs and ideals. In this fictional society More upholds fundamental elements of Christianity, like the existence of a singular, almighty God as, like Christians, the majority of Utopians believe in a “single power, unknown, eternal, infinite…and diffused throughout the universe, not physically, but in influence”(More 634). Qualities that are associated with classical doctrine and depictions of God like sovereignty, etherealness, and omniscience are retained in the Utopian’s beliefs. However, while these ideas are associated with the divine, they are not limited to the Christian interpretation of God and are instead attributed to an entity called “Mithra”, a divine being that’s meaning is interpreted by each individual(More 635). Such an idea would directly correlate with humanist principles, as it suggests that each person has their own valuable interpretations to make about the divine, without straying from the fundamental principles of faith.
The institutions were responsible for the maintenance of traditional faith that made them defensive because of all the various scientific and philosophical challenges. Protestants were also compelled to respond to a modernizing world because they were taught to understand God. They had little in the way of doctrine to help them defend their faith. 12. What criteria do you think should be considered when deciding whether or not museums should return artifacts to their native countries/peoples?
The repetition of “amen” after everything the preacher says emphasizes the fact that they will encourage anything that a prominent religious leader says. The members of this church do not realize how necessary their actions are, it encourages Twain’s perception that Christians follow by
He used to oppose many teachings and sayings of the Roman Catholic Church. His “95 Theses,” which was based on two central beliefs that the Bible is the central religious authority and that humans may reach salvation only by their faith and not by their deeds was to spark the Protestant Reformation. Although these ideas had been presented before, Martin Luther codified them at a moment in history ripe for religious reformation. The Catholic Church was ever after divided, and the Protestantism that soon emerged was shaped by Luther’s ideas. His writings changed the course of religious and cultural history in the West.
Before I start my points in this argument, let me introduce myself to you. I am neither an atheist nor a Catholic, but a Born Again Christian. I have a religion, but at the same time doubt the existence of God. I do not totally refute the idea of God in our lives, but I really wonder if He exists and by the use of reasoning and evidences, I will present to you my stand about His existence. I will start my points in this argument by, first, opposing the evidences and reasons why we should believe that God exists and second, by pointing one of many reasons why we should believe that God does not exist.