Item description for Evangelical Theology: by A. A. Hodge...
Overview A. A. Hodge believed that every Christian teacher should aim at giving students 'theology, exposition, demonstration, orthodoxy, learning, but giving all this to them warm'. These qualities led to frequent appeals for the delivery of popular lectures.
Publishers Description A. A. Hodge believed that every Christian teacher should aim at giving students 'theology, exposition, demonstration, orthodoxy, learning, but giving all this to them warm'. These qualities led to frequent appeals for the delivery of popular lectures. Nineteen such lectures are contained in this volume.
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Studio: Banner of Truth
Est. Packaging Dimensions: Length: 8.84" Width: 5.88" Height: 1.26" Weight: 1.52 lbs.
Binding Library Binding
Release Date Jan 1, 1991
Publisher Banner of Truth
ISBN 0851515827 ISBN13 9780851515823
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Refining And Conditioning Old Princeton Jul 25, 2009
'We can know God only as His self-revelation presents Him in His inspired Word.' p 102
The younger Hodge's work is a compilation of addresses delivered in the year of his death at old Princeton. There is a definite scientific essence to his vocabulary, and the title 'Evangelical Theology' would seem to suggest that old Princeton had affected an international audience by this time.
Diachronic views on the Trinity were doing the rounds. In 'The Trinity Of Persons In The Godhead', AA Hodge gave immense import to this biblical doctrine when he stated that 'It is immeasurably important as the foundation of all knowledge and faith.' p 97 He further anticipated many who state to find no evidence of the Trinity in Scripture in stating that 'Our office here is that, simply of humble disciples - to observe and interpret the self-exhibition of the Triune God in Scripture.' The knowledge of God to Hodge was 'as eternally existing as three Persons, one in substance, in the most intimate unity of thought and purpose...that fact must underlie and give shape to all His counsels and to all His works in their execution. It must control His method of working in all spheres of creation and of providence and of grace.' p 98 Hodge further continued to defend 'right reason', but cautioned that reason has been and will be abused, when '(1) from its being made the source of all knowledge in relation to things concerning which we are entirely dependent upon a direct divine revelation, and (2) from its being made the measure and standard of that which transcends its measure, and which rests alone upon the authority of God'. The scriptural evidence considered, Hodge found 'There is only one God. The three Persons are declared to be ONE, identical in substance, one in the depths of a common consciousness, one in thought and purpose, and equal in power and glory. This is a Trinitarian unity, which is moral and full of life, not a barren, non-ethical Unitarian oneness, which has no significance to our understanding, nor attraction to our hearts.' But Hodge respected the ontological differences in the Trinity: 'In creation and providence all movement is habitually represented in Scripture as from the Father, through the Son, and by the Spirit.' p 103
AA Hodge addressed the categorical Creator/creature distinction in 'The Original State Of Man'. A popular fallacy had developed whereby when God had breathed into man the breath of life, this was, in fact, a part of His own Spirit. Hodge found this indefensible, and claimed that 'In the first place, God is a Spirit, and cannot be divided.' p 142 This would seem to be a reasonably accurate exegetical fact, yet there are those today who lay special emphasis in man's God-given image to derive that we possess, either in part or in whole, divine attributes of God. Hodge corrected these false notions by stating that 'if the spirit of man were a part of the Spirit of God, the spirit of man would be eternal, unchangeable, omniscient, omnipotent, etc., which we know to be absolutely untrue, and the very thought of which we reject.' p 143
As a prolegomena to his address on 'Miracles', Hodge thought is necessary to begin with the following: 'In this discussion, therefore, we necessarily assume as granted (1) that there is a God (2) that He has access to the physical world, and can act upon it at will (3) that He is a moral Governor (4) that men are the subjects of His moral government, and also that they are lost sinners in need of redemption (5) that He discovered a purpose of intervening redemptively in man's behalf.' pg 52 Based on the objection that 'An absolutely wise and omnipotent God should have made a world which would have needed no intervention for ever', Hodge formulated his answer: 'The miracle involves no change in God's plan. Neither does it imply any defect in His work.' p 54 Denying the theory of anti-supernaturalist David Hume, who held that no miracle could be proven by any amount of human testimony, the gifted Hodge was further led to affirm that 'From their very nature miracles must be to the last degree exceptional. If they were frequent, of if they could be accounted for by natural causes or analogies, they would cease to be miracles.' pg 55 Hodge conversely maintained that miracles were not sporadic: 'It is conceded that sporadic, inconsequent miracles could prove nothing, and would themselves be difficult to prove.' p 59