This volume can not be regarded as a history of the doctrine of Atonement, nor yet as a study of the Scriptural witness to it. It is rather an examination of the various theories and the more recent trends of thought with regard to it. An explanation is necessary with regard to two points in the study. Firstly, it is confined to Britain and the tendencies of thought in this country and secondly only those thinkers have been included who have exercised an appreciative influence in certain circles and whose contributions to the subject have carried weight in the sphere of theological thought.
An attempt is made in this book to open a new line of thought in theology with the aid of Psychology. The author strives to throw light on the basic truths of religion from a new angle and to adopt a different attitude to that usually taken by theologians. He believes that there is still more light which psychology can throw regarding these truths, but its findings are not yet adequate nor sufficiently clear for this. Here the lectures cover the bearing of psychology on - The Origin of Religion; The Idea of God: Religious Life; Religious Truth and Belief; The Trinity; The Person of Christ; The Atonement; and The Future Life.
An attempt is made in this book to open a new line of thought in theology with the aid of Psychology. The author strives to throw light on the basic truths of religion from a new angle and to adopt a different attitude to that usually taken by theologians. He believes that there is still more light which psychology can throw regarding these truths, but its findings are not yet adequate nor sufficiently clear for this. Here the lectures cover the bearing of psychology on - The Origin of Religion; The Idea of God: Religious Life; Religious Truth and Belief; The Trinity; The Person of Christ; The Atonement; and The Future Life.
The whole problem of our time is the problem of love. How are we going to recover the ability to love ourselves and to love one another? We cannot be at peace with others because we are not at peace with ourselves, and we cannot be at peace with ourselves because we are not at peace with God. There is a distinction between a contrite sense of sin and a feeling of guilt. The former is a true and healthy thing, the latter tends to be false and pathological. The man who suffers from a sense of guilt does not want to feel guilty, but at the same time he does not want to be innocent. He wants to do what he thinks he must not do, without the pain of worrying about the consequences. The history of our time has been made by dictators whose characters, often transparently easy to read, have been full of repressed guilt. They have managed to enlist the support of masses of men moved by the same repressed drives as themselves. Modern dictatorships display everywhere a deliberate and calculated hatred for human nature as such. The technique of degradation used in concentration camps and in staged trials are all too familiar in our time. They have one purpose: to defile the human person.
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