THE GOD BUILD RELATIONSHIPS BIBLE PORTION
2025, Anand B Krishnan
Sign up for access to the world's latest research
Abstract
Through Trinity how God makes relationship with human
Related papers
Teleioteti, 2022
To write on the Trinity is to enter a minefield of presuppositions-presuppositions of theology, exegesis, grammar, logic, philosophy, etc. However, at the heart of Godʹs self-revelation in the Bible is God's tri-unity, that God is three, Father, Son, and Holy Spirit. Confessional Christians would identify this claim, that God is Triune, as a necessary condition of true Christian faith. To be Christian is to follow Christ who is the 2nd person of the Trinity. Yet, does following this Christ mean following the 2nd hypostasis who is eternally begotten of the Father, sharing with him his ousia? That is a more difficult question, isn't it? Indeed, many faithful men and women in my life could not make heads or tails of the latter claim while worshipping and following the Christ of the former. So, what does it mean to be Trinitarian? This book is about that question, what does it mean to be a Christian who worships a triune God, to be ʺTrinitarianʺ? Is the Trinity a doctrine, arrived at through second-order reflection on the Biblical data several hundred years after the canon closed, or is it something else? Is it, perhaps, a presupposition about the reality of God that has shaped the Christain imagination, that has shaped the framework Christians bring to the world, throughout created history?
Psychiatry MMC, 2004
IN AN EARLIER study on the first five books of the Bible, the Torah or Pentateuch, relationships between God and people were assessed with the use of a clinical-quantitative method, the core conflictual relationship theme (CCRT) method. Here, the study is extended to God or Jesus's relationships with people in the New Testament, to obtain the first description of those relationships based on an established measure of relationships. In the New Testament, many different kinds of relationship themes were observed, with benevolent and positive themes as the most frequent. Other results included that: (a) relationships in the New Testament often appeared more positive than in the Torah; (b) New Testament relationships between Jesus and people were less positive than between God and people; and (c) God's relationship with Jesus was more positive than God's relationship with Moses. Relationships with Paul, Peter, and women were also assessed. Relationship patterns were considered within the context of attachment theory, and biblical CCRT patterns were consistent with depiction of both secure and anxious attachments. Biblical relationships portray a variety of models for interpersonal relationships, ranging from the very positive to the very negative.
International Journal of Systematic Theology, 1999
Over the last fifty years, the distinction between the persons of the Trinity has come under attack by many within the evangelical camp. This research paper explores how orthodox Christian thinkers have distinguished between the persons of the Trinity throughout history.
Journal of the Adventist Theological Society, 2003
The word Trinity (Lat. Trinitas, Òtri-unityÓ or Òthree-in-onenessÓ) is not found in the Bible (neither is the word ÒincarnationÓ), but the teaching it describes is clearly contained in Scripture. Briefly defined, the doctrine of the Trinity stands for the concept that ÒGod eternally exists as three persons, Father, Son and Holy Spirit, and each person is fully God, and there is one God.Ó1 God himself is a mysteryÑhow much more the incarnation or the Trinity! Nevertheless, even though we may not be able to comprehend logically the various aspects of the Trinity, we need to try to understand as best we can the scriptural teaching regarding it. All attempts to explain the Trinity will fall short, Òespecially when we reflect on the relation of the three persons to the divine essence . . . all analogies fail us and we become deeply conscious of the fact that the Trinity is a mystery far beyond our comprehension. It is the incomprehensible glory of the Godhead.Ó2 Therefore, we do well to ...
Pneuma, 2010
Thomas J. Norris presents a spirituality of communion based on a trinitarian ontology. Beginning in chapter one with an examination of Dei Verbum, he situates his call for a spirituality of communion in light of recent Catholic conciliar teaching. Chapter two details the "Law of the Trinity," which is Jesus' "new commandment," the commandment to love. The mutual love between the Father and the Son illuminates the commandment to love. In John 17:21-24, Jesus prays that his followers will participate in the love he enjoys with the Father and that they will extend that love to others. Chapter three presents Jesus' God-forsakenness on the cross as the paradigm of love. Jesus encourages his disciples, "as the Father has loved me, so have I loved you," and then exhorts them to "love one another as I have loved you" (John 15:9 and 12). For Norris, the "as" is the hermeneutical key to understanding the nature of Christian love. As the recipient of the Father s love in the Incarnation, Jesus pours out the same love on humanity. His love reaches its zenith on the cross, where he utterly and radically expresses his devotion both to the Father and to all human beings. Norris calls Christ's radical expression of love on the cross the measure and method of love. It is the measure because love gives to the utmost and the method because love entails utter identification with those loved. In respect to Christian discipleship, Christ calls his followers to embody love to others in the same radical way that he did; thus, as we are loved by the Son, so we are to love as the Son. Chapter four, refreshing for the way it connects theology and the Christian life, illustrates the way a spirituality of communion relates to the concrete world of economics. Norris showcases the Focolare Movement, initiated by the self-sacrificing service of Chiara Lubich and her friends during the closing days of the Second World War in and around the city of Trent. Inspired by the conviction that God is love and God calls his followers to embody love to others in tangible ways, Lubich and her friends began serving the people dispossessed and injured from allied bombing raids through a "communion of goods." As the result of becoming an international movement, in the 1990s Focolare members initiated an "Economy of Communion," which founds and operates businesses according to a logic of solidarity: profits are reinvested in the business, distributed to people in need, and invested in educational institutions that promote a "culture of giving." It is an economic practice that organizes economic activity around the needs of a community of people rather than individuals' consumption and accumulation of possessions. Recognizing the downfall of ontology in modern philosophy, chapter five sets forth a trinitarian ontology that promises to overcome the individualism and atomization of contemporary life. Norris summarizes his ontology as "to be is to love, and to love is to give, to give truly is to give oneself completely" (145). The process of loving and giving derives from the relations that characterize the divine persons. The Father from eternity gives himself utterly in the generation of the Son, who in turn abandons himself in love to the Father. The Holy Spirit loses himself in uniting the Father and the Son in loving communion.

Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.