By Michael Horton
Michael Horton’s hugely expected The Christian religion represents his magnum opus and should be seen as one of―if no longer the―most very important systematic theologies on account that Louis Berkhof wrote his in 1932. A prolific, award-winning writer and theologian, Professor Horton perspectives this quantity as “doctrine that may be preached, skilled, and lived, in addition to understood, clarified, and articulated.” it really is written for a becoming forged of pilgrims making their method jointly and should be specially welcomed through professors, pastors, scholars, and armchair theologians. beneficial properties of this quantity contain: (1) a short synopsis of biblical passages that tell a specific doctrine; (2) surveys of prior and present theologies with modern emphasis on exegetical, philosophical, functional, and theological questions; (3) tremendous interplay with a number of Christian hobbies in the Protestant, Catholic, and Orthodoxy traditions, in addition to the hermeneutical matters raised by way of postmodernity; and (4) charts, sidebars, questions for dialogue, and an in depth bibliography, divided into assorted access degrees and themes.
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Additional resources for The Christian Faith: A Systematic Theology for Pilgrims on the Way
BACK TO THE SOURCES! We often speak of various theological schools — Franciscans and Dominicans, Calvinists and Arminians, Barthians and Baptists. There is nothing wrong with specifying particular circles of interpretation. In fact, honesty requires that we acknowledge our own confessional commitments instead of pretending that we are coming to the scriptures without prejudices. Nevertheless, theologians do not (at least, should not) write for schools but for the church and should therefore aim at “the faith that was once for all delivered to the saints” (Jude 3), which binds the whole family of Christ together in a common hope.
S. Lewis pointed out that Christianity is the true myth—the myth that actually became fact. “It happens—at a particular date, in a particular place, followed by definable historical consequences. We pass from a Balder or an Osiris, dying nobody knows when or where, to a historical Person crucified (it is all in order) under Pontius Pilate. ”7 In other words, it is still a story, even though it is true. Not even the resurrection is a metanarrative; its meaning cannot just be read off of the surface of historical events but is defined by its intratextual context as part of an unfolding plot.
When someone asks us to explain who we are, we tell a story. Furthermore, we interpret our personal narratives as part of a larger plot. Who are we? Why are we here? Where are we going? What’s the point? Is there a God and if so can we know him? Why is there evil in the world? The biggest questions, demanding the most rigorous intellectual analysis, are really doctrines that arise from a particular story that we either assume or embrace with explicit conviction. The Christian answers these big questions by rehearsing the story of the triune God in creation, the fall of the creatures he made in his own image, the promise of a redeemer through Israel, and the fulfillment of all types and shadows in the incarnation, life, death, resurrection, ascension, and return of Jesus Christ.