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For all iconophiles, that is, those who accept the dogma of the Seventh Ecumenical Council, but especially the Orthodox who claim that the icon has a sacramental and mystical character, it is naturally disquieting to hear the claim that the early Christians were aniconic and iconophobic. If this claim is true, the theology and the veneration of the icon are seriously undermined. It is, therefore, natural for iconophiles to attempt to disprove the thesis according to which the early Christians had no images whatsoever (aniconic) because they believed them to be idols (iconophobic). It is equally natural for iconophiles to want to substantiate, as much as this is possible, their deep intuition that the roots of Christian iconography go back to the apostolic age. This study weakens the notion and credibility of the alleged hostility of the early Christians to non-idolatrous images, providing a more balanced evaluation of this question.
In Roman Catholic circles the novelty of contemporary scripture interpretation has been grasped on a surface level. Clearly, to most scholars, the gospels were not written by eyewitnesses and are not necessarily literal accounts of Jesus' words. Scholars assert that the Bible is a diversified library and not necessarily all history, and that many of the dogmas of the church go beyond what the original biblical authors and audience would have thought. To some liberally minded Catholics these assertions lessen the authority of doctrine and free them to search out totally new positions while ignoring what has been traditionally taught. To some more conservatively minded Catholics, horrified by the possibility of doctrinal breakdown, the only answer is to reject contemporary biblical exegesis with its historical and critical components and to hold on stubbornly to past attitudes toward scripture as if such attitudes were themselves doctrine. This book argues that neither reaction has grasped the novelty of scripture interpretation at a depth level. Centrist Catholic New Testament interpretation, while firm in its historical approach to the scriptures, often detects lines of development that form an intelligible connective between the biblical period and the doctrines of the later church. Indeed the implications of such a centrist exegesis place the authority for doctrine where it has always been in genuine Catholic thought (as opposed to biblical fundamentalism): not in the book but in the church interpreting the book. As it faces new situations, the church under the guidance of the Spirit gains new insights into the revelation to which the Bible bears witness.
Includes Belief in God, The Jesus of History, The Word of the Cross, The Power and the Wisdom, The Spirit of the Lord, The People of God, The Means of Grace, The Written Word, The Double Cure, and The Hope of Glory.
The Christian faith is based ultimately on Scripture, and most denominations also base their system of doctrine on Scripture. This system is set forth in creeds, confessions of faith, and articles of religion. In this important book Peter Toon discusses the development of doctrine in the church—that is, the attempt to answer questions concerning the nature of doctrine and its relationship to the church. Toon examines the thought of those who have studied and written about the development of doctrine from the nineteenth century to the present. John Henry Newman, Robert Rainey, James Orr, and Karl Rahner are among those whose work is considered here. Toon concludes that we need a way of understanding development that does justice to the unique place of Scripture, to the reality of human society in which the Bible is studied, to the historical situation in which Christians form doctrine, and to the explication of doctrine in precise intellectual terms.
Throughout Church history, a lack of clear thought has been the chief cause of heresy: wherever indifference to doctrine and theology has arisen, neglect and rejection have soon followed. Christianity today faces a crisis in thinking: there is both an indifference toward, and neglect of, serious thought about Christian doctrine and theology. Instead, personal experience has been given primacy. Thinking Christianity attempts to reverse this popular attitude and forestall the rejection of the Christian gospel that will otherwise inevitably follow. Author Daniel Klassen covers two aspects of thinking in the Christian faith: the necessity for thinking, and the need for proper thinking. Addressing the first aspect, he answers questions such as “Why should Christians think?”, “Is faith reasonable and rational?”, “How do we know God?”, and “How do we know the truth?”. Addressing the second aspect, he explores foundational beliefs for the Christian faith, covering questions such as, “What is salvation?”, “What is sanctification?”, How do we gain assurance?”, and “What does it mean to worship God?”. Throughout the book, he attempts to answer these questions with clarity and truthfulness by expounding Scripture, using historical examples from the Reformation, and exploring philosophical ideas. This clearly reasoned, timely book will help Christians live in assurance and confidence in God—and preserve the gospel for future generations.