By Paul Fletcher
Disciplining the Divine deals the 1st accomplished remedy of the Social version of the Trinity, exploring its significant position inside a lot theological discourse of the earlier part century, together with its relation to wider cultural and political issues. The booklet highlights the style during which theologians have tried to make the doctrine of God appropriate to fashionable matters and outlooks the stipulations that experience necessitated this type of reconfiguration of theological research. whereas interrogatory in tone and purpose, "Disciplining the Divine" however presents a severe reconstruction of a Christian theology and perform that can be undertaken in the political and cultural contexts of the hot millennium.
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There the Holy Spirit also was no longer honoured as the third person of the Trinity but only related psychologically to the so-called religious experiences of one’s own soul. The assertion that politics and theology have nothing to do with one another could therefore be implemented by liberalism only in such a way that the Christian faith was heretically distorted (Peterson, 2004, p. 239). Is it a surprise that theology has, in a modern context, withered as it is steadily eviscerated? Inevitably distorted by the claims and demands of an immanent agenda, theology, according to Franz Overbeck, ‘is now of even less significance than a handmaid (ancilla), in the sense that it could possibly fulfil an ancillary role, but its services are just not required’ (Overbeck, 2001, p.
P. 6). There are no anthropo-ontological standards by which dogmatics is measured (p. 12) and the task of dogmatics is an act of faith (p. 17) that finds its criterion, as with the church, in the Word (p. 47). This renewal of the theological enterprise is also the renewal of the formulation and status of doctrine. Since the point of departure for the ‘doctrinal task’ is the truth of God that is realised in revelation, only from this point, and only for this reason, can theology recover from the onslaught produced by the dominant and dictatorial presuppositions of modern epistemology (see Barth, 1928, pp.
The difference between Pietism and critical philosophy is that where the former noted two worlds constituted by faith and ethics respectively, the latter attempts a reunion of worlds 17 A point developed in Georges Gusdorf’s analysis of the Enlightenment: ‘Pietism is an intermediate phase in the process of a human consciousness on its way towards emancipation. The God of Pietism is the God who hides in the secret of the heart’ (Gusdorf, 1972, p. 80). 22 Disciplining the Divine through the pre-eminence of the moral law within and its application without.