By Douglas Farrow
Construction on his a lot acclaimed learn "Ascension and Ecclesia", Douglas Farrow extends the road of idea and offers it to a much wider viewers. >
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Cf. 2, July 2001, 167ff. 17; cf. Trigg, Origen, 256. 26 Ascension Theology at which a reconsideration of the doctrine of the ascension became imperative. As it happened, however, it was not the progress of the Copernican revolution which brought about that reconsideration, but rather the programmatic rejection of the miraculous that prevailed among the philosophes during the Newtonian period, with its (now largely outmoded) mechanistic world view. This was a rejection which the new Kantian epistemology also helped to justify, and it was indeed Newton and Kant who created the conditions under which a major turning was taken regarding the doctrine in question.
31 Let me try to explain the shape that took, by way of further reference to Kant. 32 This was ascension of the mind viewed horizontally as well as vertically, corporately as well as individually; in short, the doctrine of progress which more or less deﬁned the Enlightenment project. Schleiermacher did not reject that project, but sought to preserve for it a religious character. He too dislodged the doctrine of the ascension from christology, but made it over somewhat more narrowly into a doctrine about the church.
Is the contrast between an Origenist and an Irenaean approach overdrawn, if not actually mistaken? On the contrary, what is at stake between the two approaches is quite fundamental. 625–26). 6; cf. Bernard, Asc. Dom. ). 27ff. and the commentary on Hebrews. 27 Sermon 261; cf. Col. 3:1ff. 28 Cf. the Gelasian Sacramentary: ‘Grant, we beseech thee, almighty Father, that in the intention of our mind we may ever tend thither, where the glorious Author of today’s festival hath entered in, and that to the place whither we reach forward by faith, we may come by our holy conversation’ (see P.
Ascension Theology by Douglas Farrow