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
Persons can interact intelligibly only on the basis of such an agreement or consensus about who each of them is to be. Thus Dwight Van de Vate points out that the cliché lunatic who claims to be Napoleon imposes impossible 1 On this connection between personal identity and individual ideals for the good life, see my ‘Religious belief and personal identity’, Neue Zeitschrift für systematische Theologie und Religionsphilosophie, 38 (1996), 155–65. 2 Jean-Paul Sartre, Being and Nothingness (New York, 1956), ch.
Here personhood has two sides to it. On the one hand, a person is a being who is treated in a personal way. I am a person to the extent that others treat me as a person and do not use me as an object, as an end in myself and not as a means to be used for some further end. Here Martin Buber14 distinguishes two fundamental attitudes we adopt in relation to our environment: ‘I-thou’ and ‘I-it’. Persons differ from objects because we adopt an ‘I-thou’ attitude towards them and not the ‘I-it’ attitude we adopt towards objects.
7 For our present purposes we could distinguish five aspects, which are characteristic of such relationships. ’ 6 For an extended analysis of the various views on the nature of mysticism, see my The Model of Love, ch. 3. 7 For an extended analysis of the nature of such relationships, see chapters 7–9 of my The Model of Love. 28 Atonement, Christology and the Trinity First, in such relationships each partner strives to know and to serve the true interests of the other, and not primarily his or her own interests.