By Adolf von Harnack, Thomas Bailey Saunders
Adolf von Harnack (1851-1930) used to be a German theologian and trendy church historian. This publication includes Harnack's lectures that have been initially given in the course of the 1899-1900 wintry weather semester on the college of Berlin.
For Harnack, "the Christian faith is anything easy and stylish; it capacity something and something basically: everlasting lifestyles in the middle of time, via the energy and lower than the eyes of God." He indicates, "either the Gospel is in all respects exact with its earliest shape, during which case it got here with its time and has departed with it; otherwise it includes anything which, lower than differing ancient types, is of everlasting validity."
Here are a few consultant quotations:
"Religion offers us just a unmarried event, yet one that provides the area in a brand new mild: the everlasting seems to be; time turns into potential to an finish; guy is visible to be at the facet of the Eternal."
"There isn't any sadder spectacle than this variation of the Christian faith from a worship of God in spirit and fact right into a worship of God in symptoms, formulation, and idols."
"The Roman Church during this means privily driven itself into where of the Roman World-Empire, of which it's the genuine continuation."
"(I)t is faith, the affection of God and neighbour, which supplies lifestyles a which means; wisdom can't do it."
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Extra resources for What is Christianity?
Example text
They are the antithesis of it. Not otherwise must we think of John the Baptist's message, and—let me say it at once—of the message which Jesus himself delivered. That they appealed to those who expected nothing of the world or of politics—of John the Baptist, however, this is not directly reported; that they would have nothing to do with those popular leaders who had led the people to ruin; that they turned their gaze altogether from earthly things, may also be accounted for by the circumstances of the time.
Nay, was not calling people to ordinary morality and expecting everything of it bound to seem a hopeless enterprise? And whence came the power, the inflexible power, which compelled others? This leads us to the last of the questions which we have raised. Thirdly, what was there that was new in the whole movement? Was it anything new to set up the sovereignty of God, the sovereignty of the good and the holy, in opposition to all the other elements which had forced their way into religion? Did John the Baptist, did Christ himself, bring in anything that had not been proclaimed long before?
It was in this connexion that Jesus spoke of the kingdom of God which the violent take by force, and, again, of the kingdom of God which grows steadily and silently like a seed and bears fruit. It is in the nature of spiritual force, a power which sinks into a man within, and can be understood only from within. " At a later period the view of the kingdom, according to which it was already come and still comes in Jesus' saving activity, was not kept up by his disciples: nay, they continued to speak of it as of something that was solely in the future.