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Augustine on redemption in Genesis 1?3

机译:奥古斯丁在创世纪1-3中的救赎

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Many theologians, including those concerned with theology of mission, frame the dramaof God?s story and mission (missio Dei) through the three major acts of creation, fall andredemption. Others add that the new creation ought to be regarded as a fourth act. Althoughthis framework describes the entire biblical narrative, creation, fall and the hope of redemptionare, of course, quite present in the first three chapters of Genesis. In this article, I endeavouredto engage with the commentaries of the African church father Augustine of Hippo (354?430 CE) to grasp his thoughts on redemption in Genesis 1?3. In his Genesis works, Augustinewas primarily concerned with clarifying the doctrine of creation and, relatively speaking, hadfar less to say about redemption. That said, Augustine was, quite interested with Scripture?sstory of redemption in his magnum opus De Civitate Dei [City of God]. Thus, in this article, Iexplored two major questions: firstly, why did Augustine pay so little attention to redemptionin Genesis 1?3? Secondly, how did he articulate and relate redemption in these chapters? Itwas shown that whilst his primary focus was to articulate creation, his thoughts on redemptionwere probably limited some because of the insufficiency of his Old Latin Bible translation andperhaps because of other distractions in ministry. Furthermore, it was argued that Augustine?sdoctrine of redemption was a subset of his discussion on creation ? specifically, that the secondAdam (Christ) brought new life to God?s image bearers affected by the fall of the first Adam.Intradisciplinary and/or interdisciplinary implications: My aim was to establish Augustine?sthoughts on redemption as a point of dialogue for theologians of mission endeavouring toclarify a theology of mission. As most mission theologians do not consult Augustine in theirwork and as most early Christian scholars do not read Augustine missionally, this studyoffered fresh insights for both groups of scholars.
机译:许多神学家,包括那些与传教神学有关的神学家,通过创造,堕落和救赎这三大行为来构架上帝故事和传教的戏剧。其他人补充说,应将新创作视为第四幕。尽管这个框架描述了整个圣经的叙述,但创世记的前三章中确实提到了创造,堕落和救赎的希望。在本文中,我致力于与非洲教会父亲河马奥古斯丁(公元354-430年)的评论进行接触,以掌握他在创世记1-3中有关救赎的思想。在奥古斯丁的《创世纪》著作中,奥古斯丁主要关注阐明创造学说,相对而言,关于救赎的论述很少。就是说,奥古斯丁对圣经的救赎故事非常感兴趣,他的巨著《天国之城》(De Civitate Dei,上帝之城)。因此,在本文中,我探讨了两个主要问题:首先,为什么奥古斯丁为什么很少关注创世记1的赎回3?其次,他如何在这些章节中表达和关联救赎?结果表明,尽管他的主要重点是表达创造力,但由于他的旧拉丁圣经译本不够用,也许是由于传教士的其他干扰,他的救赎思想可能受到了限制。此外,有人认为奥古斯丁的救赎主义是他关于创造的讨论的一部分。具体来说,第二位亚当(基督)为受第一位亚当倒台影响的神的图像携带者带来了新的生命。学科内和/或学科间的影响:我的目的是建立奥古斯丁的救赎思想,作为神学家的对话点致力于阐明任务神学。由于大多数传教神学家在工作中不咨询奥古斯丁,并且由于大多数早期基督教学者并未对奥古斯丁进行宣教,因此本研究为两组学者提供了新的见解。

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