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    Systematic Theology - Berkhof, Louis - Parte50

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    Lester Gonzalez
    This document discusses various views on the doctrine of the Trinity that emerged after the Protestant Reformation. It describes how some like the Arminians revived the idea of subordinationism within the Trinity. Others like Swedenborg, Hegel, and Schleiermacher proposed forms of modalism. Socinians and later Unitarians viewed Christ as merely a man and the Holy Spirit as just a power. Some theologians focused on the economic Trinity rather than the ontological Trinity. Barth's view identified God, revelation, and his revealedness as the Father, Son, and Holy Spirit respectively. The document goes on to explain that the Trinity refers to three persons in one unity and God's personality is seen through human personality but

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    Systematic Theology - Berkhof, Louis - Parte50

    Uploaded by

    Lester Gonzalez
    135 views1 page
    This document discusses various views on the doctrine of the Trinity that emerged after the Protestant Reformation. It describes how some like the Arminians revived the idea of subordinationism within the Trinity. Others like Swedenborg, Hegel, and Schleiermacher proposed forms of modalism. Socinians and later Unitarians viewed Christ as merely a man and the Holy Spirit as just a power. Some theologians focused on the economic Trinity rather than the ontological Trinity. Barth's view identified God, revelation, and his revealedness as the Father, Son, and Holy Spirit respectively. The document goes on to explain that the Trinity refers to three persons in one unity and God's personality is seen through human personality but

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    This document discusses various views on the doctrine of the Trinity that emerged after the Protestant Reformation. It describes how some like the Arminians revived the idea of subordinationism within the Trinity. Others like Swedenborg, Hegel, and Schleiermacher proposed forms of modalism. Socinians and later Unitarians viewed Christ as merely a man and the Holy Spirit as just a power. Some theologians focused on the economic Trinity rather than the ontological Trinity. Barth's view identified God, revelation, and his revealedness as the Father, Son, and Holy Spirit respectively. The document goes on to explain that the Trinity refers to three persons in one unity and God's personality is seen through human personality but

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    © All Rights Reserved
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    135 views1 page

    Systematic Theology - Berkhof, Louis - Parte50

    Uploaded by

    Lester Gonzalez
    This document discusses various views on the doctrine of the Trinity that emerged after the Protestant Reformation. It describes how some like the Arminians revived the idea of subordinationism within the Trinity. Others like Swedenborg, Hegel, and Schleiermacher proposed forms of modalism. Socinians and later Unitarians viewed Christ as merely a man and the Holy Spirit as just a power. Some theologians focused on the economic Trinity rather than the ontological Trinity. Barth's view identified God, revelation, and his revealedness as the Father, Son, and Holy Spirit respectively. The document goes on to explain that the Trinity refers to three persons in one unity and God's personality is seen through human personality but

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    http://www.ccel.org/ccel/berkhof/systematictheology.

    txt

    2. THE POST REFORMATION PERIOD. We have no further development of the


    doctrine of the Trinity, but only encounter repeatedly some of the
    earlier erroneous constructions of it after the Reformation. The
    Arminians, Episcopius, Curcellæus, and Limborgh, revived the doctrine
    of subordination, chiefly again, so it seems, to maintain the unity of
    the Godhead. They ascribed to the Father a certain pre-eminence over
    the other persons, in order, dignity, and power. A somewhat similar
    position was taken by Samuel Clarke in England and by the Lutheran
    theologian, Kahnis. Others followed the way pointed out by Sabellius by
    teaching a species of Modalism, as, for instance, Emanuel Swedenborg,
    who held that the eternal God-man became flesh in the Son, and operated
    through the Holy Spirit; Hegel, who speaks of the Father as God in
    Himself, of the Son as God objectifying Himself, and of the Holy Spirit
    as God returning unto Himself; and Schleiermacher, who regards the
    three persons simply as three aspects of God: the Father is God as the
    underlying unity of all things, the Son is God as coming to conscious
    personality in man, and the Holy Spirit is God as living in the Church.
    The Socinians of the days of the Reformation moved along Arian lines,
    but even went beyond Arius, by making Christ merely a man and the Holy
    Spirit but a power or influence. They were the forerunners of the
    Unitarians and also of the liberal theologians who speak of Jesus as a
    divine teacher, and identify the Holy Spirit with the immanent God.
    Finally, there were also some who, since they regarded the statement of
    the doctrine of an ontological Trinity as unintelligible, wanted to
    stop short of it and rest satisfied with the doctrine of an economic
    Trinity, a Trinity as revealed in the work of redemption and in human
    experience, as Moses Stuart, W. L. Alexander, and W. A. Brown. For a
    considerable time interest in the doctrine of the Trinity waned, and
    theological discussion centered more particularly on the personality of
    God. Brunner and Barth have again called attention to its importance.
    The latter places it very much in the foreground, discussing it in
    connection with the doctrine of revelation, and devotes 220 pages of
    his Dogmatics to it. Materially, he derives the doctrine from
    Scripture, but, formally and logically, he finds that it is involved in
    the simple sentence, "God speaks." He is Revealer (Father), Revelation
    (Son) and Revealedness (Holy Spirit). He reveals Himself, He is the
    Revelation, and He is also the content of the Revelation. God and His
    revelation are identified. He remains God also in His revelation,
    absolutely free and sovereign. This view of Barth is not a species of
    Sabellianism, for he recognizes three persons in the Godhead. Moreover,
    he does not allow for any subordination. Says he: "Thus, to the same
    God who in unimpaired unity is Revealer, Revelation, and Revealedness,
    is also ascribed in unimpaired variety in Himself precisely this
    threefold mode of being." [36]

    B. GOD AS TRINITY IN UNITY

    The word "Trinity" is not quite as expressive as the Holland word


    "Drieeenheid," for it may simply denote the state of being three,
    without any implication as to the unity of the three. It is generally
    understood, however, that, as a technical term in theology, it includes
    that idea. It goes without saying that, when we speak of the Trinity of
    God, we refer to a trinity in unity, and to a unity that is trinal.

    1. THE PERSONALITY OF GOD AND THE TRINITY. As stated in the preceding,


    the communicable attributes of God stress His personality, since they
    reveal Him as a rational and moral Being. His life stands out clearly
    before us in Scripture as a personal life; and it is, of course, of the
    greatest importance to maintain the personality of God, for without it
    there can be no religion in the real sense of the word: no prayer, no
    personal communion, no trustful reliance and no confident hope. Since
    man is created in the image of God, we learn to understand something of
    the personal life of God from the contemplation of personality as we
    know it in man. We should be careful, however, not to set up man's
    personality as a standard by which the personality of God must be

    50 de 556 9/9/2019 11:41 a. m.

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