John 14:8-17, 25-27 (NRSV)
8 Philip said to him, “Lord, show
us the Father, and we will be satisfied.” 9 Jesus said to him, “Have
I been with you all this time, Philip, and you still do not know me? Whoever
has seen me has seen the Father. How can you say, ‘Show us the Father’? 10
Do you not believe that I am in the Father and the Father is in me? The
words that I say to you I do not speak on my own; but the Father who dwells in
me does his works. 11 Believe me that I am in the Father and the
Father is in me; but if you do not, then believe me because of the works
themselves. 12 Very truly, I tell you, the one who believes in me
will also do the works that I do and, in fact, will do greater works than
these, because I am going to the Father. 13 I will do whatever you
ask in my name, so that the Father may be glorified in the Son. 14 If
in my name you ask me for anything, I will do it.
15 “If you love me, you will keep my
commandments. 16 And I will ask the Father, and he will give you
another Advocate, to be with you forever. 17 This is the Spirit of
truth, whom the world cannot receive, because it neither sees him nor knows
him. You know him, because he abides with you, and he will be in you.
25 “I have said these things to you
while I am still with you. 26 But the Advocate, the Holy Spirit,
whom the Father will send in my name, will teach you everything, and remind you
of all that I have said to you. 27 Peace I leave with you; my peace
I give to you. I do not give to you as the world gives. Do not let your hearts
be troubled, and do not let them be afraid.
Year C
Pentecost Sunday
May 15, 2016
Cross~Wind
Presenting Jesus
Introduction
Some of you might remember the 2014
movie “American Sniper.” Bradly Cooper played soldier Chris Kyle, who was a
sniper in Iraq. It was a true story that ended sadly. I had seen the real life
soldier in interviews. I must say, the actor did a great job “presenting” the
soldier to us. Later, he was the lead actor in a quite different role. He was a
master chef in the 2015 movie “Burnt.” This was not a true story, but I thought
he did another good job “presenting”an eccentric chef to us. An interviewer
asked him if it was difficult to play two such opposite roles. His response was
something like, “Not really.” He is one who could adopt the role for the time
needed, and then move on to the next role.
Our calling is to learn to be
Christians. We have our vocation. It will last the course of our lives. We are
not alone. Jesus has shown us the Father. The risen Christ abides in us. We
abide in Christ. The Spirit is the one whom the Father has given us to live
this life and fulfill our calling.[1]
Application
The way our passage discusses the
role of the Holy Spirit to keep reminding us of Jesus and that our mission is
to continue the works of Jesus has made me think of us as individuals and of us
a congregation as having the mission of presenting Jesus to the world. The Holy
Spirit guides us in our presentation.
Our passage suggests how we are to
present Jesus.
Jesus
presenters in garments of love
Our calling is to wear the clothing
of love. I hope that our longing is a simple one, that people would see Jesus
through us.
Does this sound unlikely, or even
impossible? It should not.
Jesus says,
“The one who believes
in me will also do the works that I do” (14:12).
Then he prays that the disciples may be one, just as Jesus
and God the Father are one.
“I in them and you in me, that they may become completely one, so that
the world may know that you have sent me and have loved them even as you have
loved me” (17:23).
There is to be a strong and seamless connection between
Jesus and God and all of the followers of Christ, an unbroken thread of unity,
love, and shared mission that ties all three very tightly together.
If you imitate someone, you can pull
it off externally.
At Disney in Florida, I went to an American history
section. We went into a stage area, and at one point, Abraham Lincoln stood up
and spoke. It was as if he was there. In that case, the figure was not human,
but they sure made it appear as if it was.
The coming of the Holy Spirit
should remind us that claiming to be followers of the historical Jesus is one
thing. You might put on the external garments, grow the beard of a first
century Jew, wear sandals, and even seek to live “in some way” the life of the
historical Jesus. You might do that for a brief period. However, allowing the
Spirit of the risen Christ to dwell fully in us is another matter. We do not
just remember that Jesus once lived. We live and witness today in such a way
that we as members of the Body of Christ invite people to see Jesus in a new
way.
Christians are to make this work ontologically, that is, we
found our new identity in our relationship with Christ. You are not just to be
yourself. You are to be the person you are in Christ, as the Spirit of Truth
guides you now. Through the Spirit, we are in Christ and Christ in us. We are
new creations in Christ, and therefore on the way to being who we are.
Now, we need to ask a challenging question.
Are we hesitant
Jesus presenters?
Christians often obscure Jesus rather
than present Jesus.
We may have neighbors, co-workers, and family members who engage in behavior we do not think are in line with the Bible. This observation has always been true. For heaven’s sake, each of us falls short of presenting Jesus in the way we would like or should. Yet, we can often cast a judgmental eye toward others. My point is that regardless of their words or behavior, our calling is to exhibit care and love. We can go back to creation and remind ourselves that God created this person in the image of God. We can also remind ourselves that God loved this world enough to send the Son.
We may have neighbors, co-workers, and family members who engage in behavior we do not think are in line with the Bible. This observation has always been true. For heaven’s sake, each of us falls short of presenting Jesus in the way we would like or should. Yet, we can often cast a judgmental eye toward others. My point is that regardless of their words or behavior, our calling is to exhibit care and love. We can go back to creation and remind ourselves that God created this person in the image of God. We can also remind ourselves that God loved this world enough to send the Son.
Of course, I have been trying to keep up with our General
Conference as it meets in Portland, OR. I wish I could say this event in our
denominational life clearly presents Jesus to the world. Sometimes, of course,
it does. All too often, it obscures Jesus.
If you are on the Left or Right side of the political
spectrum and a Christian, your calling is to love those with whom you disagree.
Your calling as a Jesus presenter is to love. People have been concerned for a
long time that we seem to have an increasing rage in this country, where I am
on the side of God and my opponent is a soldier of Satan. We need to have far
more concern about our imperfections and far more concern with showing
compassion toward others than we do.
The
problem is that people in our world really do want to see God, even if
they are not aware of it.
I see evidence of this in the continuing quest in
spirituality, meaning, and purpose. Of course, much of this search is more like
an aimless search. The Christian
response is simple.
“Jesus said to him, ‘Have I
been with you all this time, Philip, and you still do not know me? Whoever has
seen me has seen the Father. How can you say, “Show us the Father”? Do you not
believe that I am in the Father and the Father is in me?”’(14:9-10a).
If we are not sure how to describe God, we look to Jesus.
Then, as those who model their lives on that of Jesus, we are able to show God
to the world.
Jesus loved God with all his heart, mind, soul, and
strength. All too much of the misery of humanity descends from a perversion of
what we love, whom we love, and when we love. We need to love God above all.
Jesus loved his neighbor. All too much of the misery we
bring on ourselves descends from our failure to love our neighbor well and
properly.
When we contribute a bag of canned goods to a food pantry, we are making the statement that God wants no one to go hungry.
When we mentor a troubled youth in Kid’s Hope, we are showing the world that the Lord cares for every one of the lost sheep of humanity.
When we organize a small group in church, of which we presently have ten, we are reflecting a divine desire for spiritual nourishment.
When we engage in the political process at a local, state, or national level or when we work with the community in some of its pressing needs, we are showing the community that our Lord is concerned about justice.
When we befriend a lonely coworker, we are making the statement that God is love.
When we write a check to the church, we are helping the church fulfill its mission to make disciples of Jesus Christ here and around the world, showing that our God is the Lord of life, not death.
In all of these ways, we are revealing the power and character of God. We are doing the works of Christ, and continuing his ministry in the world.
We are presenting Jesus.
When we contribute a bag of canned goods to a food pantry, we are making the statement that God wants no one to go hungry.
When we mentor a troubled youth in Kid’s Hope, we are showing the world that the Lord cares for every one of the lost sheep of humanity.
When we organize a small group in church, of which we presently have ten, we are reflecting a divine desire for spiritual nourishment.
When we engage in the political process at a local, state, or national level or when we work with the community in some of its pressing needs, we are showing the community that our Lord is concerned about justice.
When we befriend a lonely coworker, we are making the statement that God is love.
When we write a check to the church, we are helping the church fulfill its mission to make disciples of Jesus Christ here and around the world, showing that our God is the Lord of life, not death.
In all of these ways, we are revealing the power and character of God. We are doing the works of Christ, and continuing his ministry in the world.
We are presenting Jesus.
Fortunately, we do not function alone or in isolation. We also have an association of Jesus Presenters we call the church.
From this body we get guidance, encouragement,
discipline and inspiration, plus the odd and enlightening experience of hanging
around with a large group of people who are trying to project the same persona.
We certainly do not all look the same. We certainly can learn from one another, especially if we treat each other with kindness and mutual respect. Even more importantly, we do our work knowing that the power of God is working through us. Jesus continues to be active in our lives, promising that he will do whatever we ask in his name, meaning that he will answer us when we ask for help in revealing the power and character of God.
In addition, the Lord God gives us the Holy Spirit, the one who teaches us, and reminds us of all that Jesus has said to us (v. 26). If we are going to be persuasive and powerful Jesus followers, we really do need this help, instruction, and guidance.
We certainly do not all look the same. We certainly can learn from one another, especially if we treat each other with kindness and mutual respect. Even more importantly, we do our work knowing that the power of God is working through us. Jesus continues to be active in our lives, promising that he will do whatever we ask in his name, meaning that he will answer us when we ask for help in revealing the power and character of God.
In addition, the Lord God gives us the Holy Spirit, the one who teaches us, and reminds us of all that Jesus has said to us (v. 26). If we are going to be persuasive and powerful Jesus followers, we really do need this help, instruction, and guidance.
Conclusion
Jesus has selected each of us to join his association. This passage invites us to become one with God and Jesus, and to let the Holy Spirit work through us. This passage asks us to perform the works of Jesus, and through these works to reveal the power and character of God to the world.
Jesus has selected each of us to join his association. This passage invites us to become one with God and Jesus, and to let the Holy Spirit work through us. This passage asks us to perform the works of Jesus, and through these works to reveal the power and character of God to the world.
Our congregation does this imperfectly. Our denomination
does it imperfectly. The global church does it imperfectly.
If we accept this invitation, maybe people will see and hear Jesus through us.
If we accept this invitation, maybe people will see and hear Jesus through us.
Let it be so.
Going deeper
John 14:8-14 is part of the larger segment of John 14:1-14,
where the theme is that Jesus is the way to the Father. Jesus is sharing his
final words with his disciples. What we are going to hear is the intimate
connection between the Father, Son, and Spirit. The Father sends the Son. We
are going to hear about having faith or belief in this relationship. After all,
Christians have said from the beginning that if people want to know God, they
need to look to Jesus. We are going to hear about the close connection between
loving Jesus and keeping his commandments. In this Gospel, though, this means
the “new commandment,” that of loving each other. As often happens in the New
Testament, faith and love come close together. We also learn that Jesus is
asking the Father to send the Spirit of truth. As Jesus goes to the Father, his
followers will have the Holy Spirit living in them. The role of the Spirit is to
remind us of Jesus. The Spirit does not glorify himself. The Spirit glorifies
the Son. We are also going to hear the word “world.” In this Gospel, that is his
shortened way of referring to people who do not believe or resist the preaching
of the apostles. The point is that if you allow the Holy Spirit to live in you,
you will have to put up with a certain strangeness in relationship to the rest
of the world. The world will not understand you and your values. At times, you
will not understand why the world does what it does. He will talk about prayer “in
the name of Jesus,” qualifying what it means to ask anything in prayer. What I want
to stress, though, on this Pentecost Sunday, is the close connection between
the Father, Son, and Spirit. The works of Jesus will continue in the works of
the disciples, through the power of the Spirit. The Spirit keeps presenting
Jesus to us. We are to keep presenting Jesus to the world, and the Spirit will
help us do that.
John 14:8-17, 25-27 (NRSV)
8 Philip said to him,
“Lord, show us the Father, and we will be satisfied.” [Again, Philip is not quite
getting the spiritual level at which Jesus is speaking.] 9 Jesus said to him, [note the disappointment]“Have I been with you all this time, Philip,
and you still do not know me? Whoever has seen me has seen the Father. How can
you say, ‘Show us the Father’? 10 Do you not believe that I am in
the Father and the Father is in me? The words that I say to you I do not speak
on my own; but the Father who dwells in me does his works. [He is the true
Son - the Child of the Heavenly Father. He and the Father share an essence, an
access to power, and a relationship that allow the full exercise of that power.
As Barth sees it, the terms Father and Son in John are such that the content of
the one presupposes the other, and there follows the declaration that from
knowledge of the content of the one there can be knowledge of the content of
the other. In John, one is form, the other is content.[2] He also offers the opinion that the
believer can have confidence in the providence of God because our creator is
also a gracious Father to the children of God. In this verse, we can see that
the Christian belief in providence sees the Father, and therefore God over us,
and therefore the Lord of the world process. The will that rules the history of
created being is not concealed. Word and work complement each other. In
addition to this most unique and overt naming of Christ's divine power, John
also relates unique teachings of Christ, unparalleled in the other gospels,
which make clear his plan for the disciples and for the faithful who will come
after them. Phillip's question implies the desire for a vision. Jesus' answer is that now that he is here,
Jesus is the only vision they need.[3]] 11 Believe me that I am in the Father and the Father is in
me; but if you do not, then believe me because of the works themselves. 12
Very truly, I tell you, the one who believes in me will also do the works
that I do and, in fact, will do greater works than these, because I am going to
the Father. [Verses 12-14 have the theme of the power of belief in Jesus.
The disciples can wield the same authority, do the same actions and even
greater acts, if they will only believe that they, too, share this familial
bond with God through Christ. As Dodd puts it, Christ is “coming again” in the
mighty works in the disciples. The miracles of Jesus were signs of the
revelation and salvation he brings. The
works of the disciples continue this ministry.[4]] 13 I will do whatever you ask in my name, so that the Father
may be glorified in the Son. 14 If in my name you ask me for
anything, I will do it. [Pannenberg says that the Spirit makes it possible
to pray to the Father “in the name of Jesus,” to which Jesus promises a
hearing. All of this suggests that their works are, in reality, Jesus' works -
and by extension the works of God the Father.
[5]]
[John 14:15-21 has the
theme of Jesus promising to his disciples the abiding presence of the Holy
Spirit.] 15 “If you love me,
you will keep my commandments. [Jesus is asserting his right to have them
love him and obey him, even as does the Lord in the Old Testament. While love
is important throughout the New Testament, only in John do we find the object
of love to be Jesus.] 16 And I
will ask the Father, and he will give you another Advocate, to be with you
forever. 17 This is the Spirit of truth, whom the world cannot
receive, because it neither sees him nor knows him. You know him, because he
abides with you, and he will be in you. [Pannenberg stresses that here the
Spirit is not present to believers in the way the Spirit will be given later.
[6] Barth stresses that the Spirit gives
instruction to Christians in a way that never becomes identical with their own
spirits, so to speak. The Holy Spirit is superior to us as believers. As our
teacher and leader, the Spirit is in us, but in a way that the Spirit remains
Lord of our lives. For him, the entire notion of Paraclete in this passage is
relevant to this discussion. He notes the difference in the notion here of “the
Spirit of truth.” For Barth, God is establishing and executing the divine claim
to lordship over us by this immediate presence.
[7]
"Paraclete" means advocate, intercessor, counselor, protector, and
supporter. There is a close parallel
between the work of the Spirit and that of Jesus. Barth says this word refers
to a calling, summoning, inviting, demanding, admonishing, and encouraging, an
address that both corrects and comforts. The Spirit will be for the community
and individual Christian the great paraclete. It describes the Spirit as the
mediator, advocate, and spokesperson of Jesus Christ to the community of
believers. The Spirit speaks both of Christ and for Christ, as the
representative of the cause of Christ, seeking to make the cause of the
community and the individual to become the cause of Christ. The Spirit sees to
it that neither individual followers nor the community forgets Christ.[8]
Pannenberg opines that John distinguishes more sharply than does Paul the Son
and Spirit. Here, the Spirit is the “other Advocate” whom the Father will send
in the name of Jesus.[9]
He offers the opinion that the material difference between the types of
statement regarding the giving of the Spirit is not great. After all, in each
case both Father and Son work together in sending the Spirit, whether it be
that the Father sends the Spirit at the request and in the name of the Son or
that the risen Lord pours out the Spirit whom he has received from the Father. Regardless,
he points out that the purpose of the sending is to continue the work of
revealing Jesus. The Spirit glorifies Jesus as the Son of the Father by
teaching us to recognize the revelation of the Father in the words and work of
Jesus.[10]
Pannenberg says that in this passage we see that the Holy Spirit is present to
the church through the glorifying of Jesus Christ as the one whom the Father
sent. For him, this passage suggests an immediacy of individuals to Jesus
Christ that the Holy Spirit brings.[11]
Pannenberg views it as a decisive step in the train of thought in John that Jesus
himself, by the work of the Spirit, is with his own, being “in” them as they
are “in” him. [12]
The people who have his commandments and keep them are those who love him. The
Father will love those who love Jesus. Further, Jesus will love them and reveal
himself to them.]
[To Raymond Brown, John offers a profound reinterpretation
of the post-resurrection period and directs us to the real gift of this period,
which is union with Jesus. The appearances are not an end in themselves. They
initiate and point to a deeper type of presence. Even in Matthew 28:20, the
risen Jesus says, “I am with you always until the end of time.” Barth says that
world history, having attained its goal in Christ and in his death, cannot
continue as though nothing had happened. His community, Christians, is now
present in the world as witnesses to Christ. Yet, God does not leave them to
their own devices. They cannot be without Christ in the world. [13]]
[The theme of John 14:25-27 are
the final thoughts of Jesus before his departure. In verses 25-26, we find the
theme of the sending of the Paraclete to teach. We find an unhappy reminder the
time of Jesus with his disciples is running out, preparing the way for another
reference to the Paraclete. Now, the focus is the function of the Paraclete as
teacher. For Pannenberg, the significance of this passage is that it shows that
the Spirit continues the reconciling work of Jesus in the world. In fact, the
Spirit brings to completion the reconciling work of the Son.[14]]
25 “I have said these things
to you while I am still with you. 26 But the Advocate, the Holy
Spirit, whom the Father will send in my name, [as prayer is in the name of
Jesus] will teach you everything, and
remind you of all that I have said to you. [Brown notes the use of the
personal pronoun, “him,” suggesting that for John, the Spirit was more than a
tendency or influence. Further, the fact that the Holy Spirit will teach them
everything means that the Paraclete will enable the disciples to see the full
meaning of the words of Jesus. The Father will send the Spirit in the name of Jesus.
Now Jesus mentions for a second time the imminent arrival of another who will
be "Advocate," "Helper," even "Counselor" to the
disciples once Jesus himself has returned to the Father. The Paraclete will
teach, completing the mission of Jesus. The Paraclete will enable the disciples
to see the deepest meaning of the words of Jesus. One should understand the
"everything" this Holy Spirit will teach as "everything you need
to know about what I have said." Jesus also reveals just how this Holy
Spirit "teaches" - by making his disciples remember all that Jesus
had already taught them. Jesus assures the disciples that the Father will send
another personality, the Paraclete, Holy Spirit, in Jesus' name to teach them
and remind them of what Jesus has taught them. The relations described between
Jesus, the Father and the Holy Spirit suggests a unified purpose and
coordinated effort. The words of the Father are those of Jesus, and the Spirit
will in turn teach these words. In the gospel writer's perspective, the goal of
the Father, Son and Holy Spirit is to build the community of faith, and to
sustain them in their belief. Their activities of sending, coming and going
work is to establish that community and to build up its belief. The promise of
the Spirit's presence is a promise that the presence of the Spirit will sustain
the community in the instruction of Jesus' words. The revelation of God in
Christ goes on. Indeed, seeing this takes special eyes, the eyes of a believer.
This posture of belief is what John holds out for the community at the close of
the unit. Jesus, according to John, has told these things to his disciples so
that when these events do transpire, John's community will remember Jesus'
words and come to believe. Indeed, John issues this goal of belief toward the
end of the gospel in John 20:31 as the book's entire purpose. Belief in Jesus
encourages the gospel writer's readers, both ancient and contemporary, that we
will find our secure dwelling as the church, and that in this we will abide
together in God. For
Pannenberg, this fact shows that the Spirit is the Spirit of truth, for the
Spirit does not direct people to the Spirit but to the Son. Distinct from the
Father and the Son, the Spirit belongs to both.[15]
Bultmann points out that teaching and reminding are aspects of the same
function of the Holy Spirit. Carl Ludwig Nitzsch uses this verse as a basis for
his new definition of revelation that gave direction to the age that followed.
He differentiated the external and public revelation of God from the inner and
private revelation that the biblical authors received and which one might more
properly call inspiration. He equated the content of revelation with moral
religion. He distinguished between the historical form of revelation from the
matter of revelation. He thought of his view of revelation superior to the
notion of identifying revelation with the writings of biblical authors, which
could fall to the ground if they were in error at a single point.[16]
As in verse 16, Pannenberg does not view this as materially different from
other forms of the statement. In each case, both Father and Son work together
in sending the Spirit, even if the text refers to the risen Lord as sending the
Spirit. The purpose of the sending by the Son is to continue the work of Jesus
in revelation.[17]
He also thinks that in this passage, the emphasis is on the spontaneous coming
and working of the Spirit.[18]
In a discussion of prayer, he refers to the sending of the Spirit by the Father
“in the name of Jesus,” a thought consistent with the notion of prayer “in the
name of Jesus.”[19]
He will also stress that the Spirit of Christ reminds Christians of Jesus.[20]
] 27Peace I leave with you; my
peace I give to you. I do not give to you as the world gives. [In verse
27ab, we find the parting gift of peace. “Peace” is a departing “shalom” to the
disciples, but not just a thoughtless salutation, but the gift of salvation.
“Peace,” along with “grace,” became part of the traditional greeting from one
Christian to another, as we can see in Romans 1:7 and I Corinthians 1:3.
Despite frequent usage, it retained its religious meaning, as we can see in
Colossians 3:15 “Let the peace of Christ reign in your hearts.” Twice in this
farewell discourse, in 14:27 and 16:33, Jesus focuses on the parting gift of
peace. Jesus offers peace, while the
tribulation of the world stands waiting.
What is this "peace" that Jesus mentions? It describes, rather, a special and desirous
gift from God. The Gospel of John equates the term variously with
"light," "life," "joy" and "truth."
Peace is a positive, active presence.
Peace is a gift selected to salvation. All the benefits the believer
receives because of the saving gift of Jesus Christ are components of this peace.
Receiving Jesus' peace is personally receiving God's gift of salvation. Because
the disciples are to receive Jesus' own peace, there is no reason to be
troubled, no cause to be afraid. There is some grammatical debate over how one
should understand the second line of verse 27. It is not clear whether Jesus'
subject is the peace - "not like the peace the world gives, do I give to
you," or the act of giving - "such giving is not the kind of giving
exhibited by the world." The gospel writer may have intended some
ambiguity here, for theologically it is evident that this author would declare
that both statements are true. The "peace" this world holds out is a
false peace, based wholly on the momentary success of one force (person,
country, ideals, status) over another. Since the world never fully holds such a
peace, true peace is not something the world gives. Any "giving"
gesture made by the world is empty of content and promise.] Do not let your hearts be troubled, and do
not let them be afraid. [In verse 27c-29, the theme is the departure of
Jesus. Thus, Jesus stresses that their love is possessive instead of generous.
In going to the Father, he accomplishes the purpose of his life. Any human love
that fails to recognize this is not real love. Implicitly, he connects faith
and love closely.]
[This passage speaks of a sending by the Father in the name
and at the request of the Son.
For J.
Zizioulas, this passage is basic to an understanding of the work of the Spirit
in the Eucharist, especially to grasping it as “remembrance” in the context of
the invocation or calling down of the Holy Spirit.[21]
[1] Pentecost was the catalyst
for the explosive growth of the church as the Spirit moved among them. However,
that same Spirit would move many of those same people into a strange world that
did not value Jesus or the Spirit the way they did. This made them rely fully
on the Spirit of the indwelling Christ — the only “Advocate” they would have as
they lived and witnessed in dangerous situations. If we take the Spirit
seriously as the guide for our lives we may find ourselves living quite
uncomfortably. Jesus promised the Spirit, but he did not promise that life
would be easy.
As one seminary professor told an
incoming first-year class, “Folks, when God calls you, he’s not doing you a
favor.” There’s some truth to that!
[2] (Church
Dogmatics, I.1 [5.4] 176)
[3] (ibid., III.3 [48.2], 29)
[4] (The
Interpretation of the Fourth Gospel, 1940, p 395)
[6] (Systematic
Theology, Volume 1, 267)
[7] (Church
Dogmatics, I.1 [12.1] 454)
[8] (Church
Dogmatics IV.2 [64.4] 326)
[9] (Systematic
Theology, Volume 1, 270)
[10] (Systematic
Theology, Volume 3, 5)
[11] (Systematic
Theology, Volume 3, 134)
[12] (Systematic
Theology, Volume 3, 16)
[13] (Church
Dogmatics, IV.2 [64.4] 326)
[15] (Systematic
Theology, Volume 1, 315)
[16] (De revelation
religionis externa eademque publica prolusiones academicae, 1808, 5)
[17] (Systematic
Theology, Volume 3, 5)
[18] (ibid., 15)
[19] Systematic
Theology Volume 3, 204.
[21]
(“ L’Eucharistie: quelques Aspects bibliques,” in L’Eucharistie, 1970, p. 13-74)
No comments:
Post a Comment