Agape and Personhood. David L. GoicoecheaЧитать онлайн книгу.
Affliction and Holy Communion Code
I.5.3 Loss of Father Heeren and Holy Communion Cult
I.5.4 The Mary-Like Crusading and Holy Communion Canon
I.5.5 Dear Husband’s Addictions and Holy Communion Creed
I.5.6 Cultivating Petrine Authority with Matthew’s Jesus
I.5.7 Obedience: Sacred Vertical and Holy Horizontal
I.5.8 Chastity: Sacred Vertical and Holy Horizontal
I.5.9 Poverty: Sacred Vertical and Holy Horizontal
I.6 With Her Son, Bobby Brian, and Father O’Connor
I.6.1 How Sacred Communion Graced Her with Holy Love
I.6.2 How Sacred Confession Graced Her with Holy Peace
I.6.3 How Sacred Matrimony Graced Her with Holy Joy
I.6.4 How Sacred Baptism Graced Her with Holy Hope
I.6.5 How Sacred Extreme Unction Graced Her with Holy Promise
I.6.6 Cultivating Freedom with the Jesus of Luke’s Gospel
I.6.7 How Sacred Confirmation Graced Their Physical Exercises
I.6.8 How Sacred Holy Orders Graced Their Intellectual Exercises
I.6.9 How Sacred Sacraments Graced Their Spiritual Exercises
II. Søren Kierkegaard
II.4 Reconciling the God-Man and Plato
II.4.1 By Preserving Plato’s Paradoxes in the Incarnational Leap
II.4.2 By Preserving the Learning Paradox in the Incarnation
II.4.3 By Preserving the Love Paradox in the Incarnation
II.4.4 By Preserving the Typhonic Paradox in the Incarnation
II.4.5 Preserving the Absolute Paradox in the Incarnation
II.4.6 By Not Taking Offense at the Paradox in the Incarnation
II.4.7 By Loving His Platonic Readers as More Important
II.4.8 Plato’s Transition from The Symposium to The Phaedrus
II.4.9 That They Might Love the God-Man as More Important
II.5 Reconciling the God-Man and Hegel
II.5.1 In the Truth of the Existential Dialectic
II.5.2 In the Objective Uncertainty of the Historical Process
II.5.3 In Holding Fast to the Uncertainty of the Single Individual
II.5.4 By Living in Fragments instead of the System
II.5.5 In the Appropriation Process of a Postscript
II.5.6 In the Inwardness of a Double Movement Leap
II.5.7 Loving Hegel as More Important with Climacus
II.5.8 Hegel’s History of Love and Personhood
II.5.9 Loving the God-Man in the Most Passionate Inwardness
II.6 Reconciling the God-Man and Adam and Eve
II.6.1 Adam and Eve’s Leap out of Anxiety into Original Sin
II.6.2 Hereditary Sin’s Quantitative Build-up of Anxiety
II.6.3 Anxiety and the Leap of Faith into Actual Sins
II.6.4 Anxious Leaping into the Inclosing Reserve or Repose
II.6.5 That Discloses Itself All of a Sudden or is Open to Disclosure
II.6.6 Out of Boredom or in Faith’s Most Passionate Inwardness
II.6.7 Loving Adam and Eve as More Important in Atonement
II.6.8 Anxiety through Faith is Absolutely Educative
II.6.9 Loving the God-Man in Body, Soul, and Spirit
III. St. Paul
III.4 Paul’s Second Love Letter to the Corinthians
III.4.1 It Was God Who Reconciled Us
III.4.2 To Himself through Christ
III.4.3 And Gives Us the Work
III.4.4 Of Handing on This Reconciliation
III.4.5 Not According to Standards of the Flesh
III.4.6 And Not in Accord with Christ in the Flesh
III.4.7(a) But We Have Been Reconciled (Part One)
III.4.7(b) But We Have Been Reconciled (Part Two)
III.4.8 As Different Members of Christ’s Body
III.4.9 That We Should Love Our Enemies
III.5 Paul’s Love Letter to the Galatians
III.5.1 Paul’s Ethics of Reconciliation
III.5.2 Is Based on the Standards of Love
III.5.3 Which Believes That We Have Been Freed
III.5.4 From the Law and Self Indulgence
III.5.5 In Order to Serve All Others
III.5.6 Greeks as Well as Jews
III.5.7 Women as Well as Men
III.5.8 Slaves as Well as Masters
III.5.9 While We Prepare for the Lord’s Coming
III.6 Paul’s Love Letter to the Romans
III.6.1 Paul’s Anthropology of Reconciliation
III.6.2 Bridges the Gap between God and Humans
III.6.3 Through a Gift of Faith Like Abraham’s
III.6.4 Which Believes That Christ Died for Us Sinners
III.6.5 Which Proves That God Loves Us
III.6.6 Since before We Were Reconciled to God
III.6.7 By the Death of the Son
III.6.8 We Were Still Enemies
III.6.9 And Our Joyful Trust Is Proof of Our Salvation
IV. Personhood
IV.4 To Defining Personhood as Three Persons in One God
IV.4.1 The Person of the Father beyond Judaism and Neo-Gnosticism
IV.4.2 The Work of the Father beyond Judaism and Neo-Gnosticism
IV.4.3 The Person of the Son beyond Judaism and Neo-Gnosticism
IV.4.4 The Work of the Son beyond Judaism and Neo-Gnosticism
IV.4.5 The Person of the Spirit beyond Judaism and Neo-Gnosticism
IV.4.6 The Work of the Spirit beyond Judaism and Neo-Gnosticism
IV.4.7 Incarnational Origins beyond Judaism and Neo-Gnosticism
IV.4.8 Incarnational Religion beyond Judaism and Neo-Gnosticism
IV.4.9 Incarnational Eschatology beyond Judaism and Neo-Gnosticism
IV.5 To Defining Personhood as Two Natures in One Person
IV.5.1 The Son is Fully Divine against Arian Subordination
IV.5.2 For the Three Persons Share One Nature (Homoousios)
IV.5.3 And the Son has Two Natures (Hypostatic Union)
IV.5.4 His Divine Nature is Absolutely Perfect
IV.5.5 His Human Nature Suffers, Dies, and Rises
IV.5.6 Same Person before and after Incarnation
IV.5.7 The Western Contribution from Tertullian to Leo
IV.5.8 From Leo’s Summary of the West to Chalcedon
IV.5.9