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Harnack’s work was considered to be a rediscovering of the concept of the Hidden and Revealed God whereby ‘the notion of hiddenness expresses a double relation of God to the world: outside of Christ he is the free, all-working, majestic God of the Law; in Christ he is the gracious Redeemer who has bound himself to his Word and Sacraments ...
A detail from Hieronymus Bosch's depiction of Hell (16th century). In Christian theology, Hell is the place or state into which, by God's definitive judgment, unrepentant sinners pass in the general judgment, or, as some Christians believe, immediately after death (particular judgment).
Protestant theologians are usually quick to clarify that we are able to know God, since God reveals himself to us. R. C. Sproul notes, "Theologically speaking, to say God is incomprehensible is not to say that God is utterly unknowable. It is to say that none of us can comprehend God exhaustively." [3]
The Priestly source makes evident four covenants, to Adam, Noah, Abraham, and Moses, as God reveals Himself progressively as Elohim, El Shaddai, and Yahweh. Fragments belonging to the Priestly source known as the P texts, whose number and extent have achieved a certain consensus among scholars (e.g. Jenson 1992, Knohl 2007, Römer 2014, and ...
The church teaches God revealed himself gradually, beginning in the Old Testament, and completing this revelation by sending his son, Jesus Christ, to Earth as a man. This revelation started with Adam and Eve, [15] and was not broken off by their original sin. [16] Rather, God promised to send a redeemer. [17]
For this reason, Servetus refused to call Christ the "eternal Son of God" preferring "the Son of the eternal God" instead. [25] In describing Servetus' theology of the Logos, Andrew Dibb (2005) comments: "In Genesis God reveals Himself as the Creator. In John He reveals that He created by means of the Word, or Logos.
For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself." [3] Chrysostom: "If then He reveals the Father, He reveals Himself also. But the one he omits as a thing manifest, but mentions the other because there might be a doubt concerning it.
God reveals Himself. The Revelation of God is his self-revelation". [67] [68] God is in himself revelation, he is the “primordial Revelation that tears everything from nothingness”, a revelation which is the “pathetic self-revelation” and the absolute self-enjoyment of Life. As the apostle John says in his first epistle, “God is love ...