A perennial struggle in Christianity is the struggle between preserving the old and adapting to the new. On the one hand we have a faith that we must preserve and hand on to future generations, but on the other new discoveries and advances are constantly being made, especially in the areas of science and technology. How much of the old do we change or reformulate in light of the new? One of the fields that has been part of this debate is psychology.
Simply stated, spiritual gifts are “gifts” that the Holy Spirit gives to Christians for the building up, strengthening, and maintaining of the Church. For most Christians their conception is formed by various passages in the letters of the Apostle Paul (mainly 1 Corinthians 12.8-10, 28; Romans 12.6-8, and Ephesians 4.11), but the concept is actually much larger than these passages. In fact, we can even find examples of spiritual gifts in the Old Testament.
To call someone a heretic is to bring a very serious charge against them. The word is often thrown around amongst Christian groups seemingly without an understanding as to what they are actually saying about someone when they call them a “heretic.”
In part 1 We set out the basics concerning the Trinity, namely how the doctrine is articulated. In part 2 we are going to delve into the details of how this doctrine came to be articulated as such.
When we try to describe the Trinity we have set before ourselves a difficult task because attempting to describe the transcendent using human language is a bit of an impossible task. One theologian has likened it as an attempt to pour the ocean into a cup.
In the previous post I discussed the overall concept of revelation and why it is important to Christian theology. In this post I will move into some specifics about revelation in an attempt to move the topic from the abstract to the concrete.