This small but important book by Hendrik Berkhof ushered in a wave of studies in this translation, and drew from it in his own famous work, The Politics of Jesus. : Christ and the Powers (John Howard Yoder) (): Hendrik Berkhof: Books. Hendrikus Berkhof was a professor of Systematic Theology at the University of Leiden. Berkhof The subject first published Christ and the Powers in which sought to understand the operation of spiritual and social forces especially in.

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Sabbath as Resistance Part 6: Steve rated it it was amazing Feb 11, Pragmatism and the Emerging Church Part 5: But I find Berkhof’s argument so interesting and compelling that I am chrisg it five stars anyway. But Berkhof insists on looking at them carefully and shows quite convincingly that there is no consistent way of interpreting them in a completely traditional way, for example as used in other contemporary Jewish apocalyptic literature.

Christ and the Powers : Hendrikus Berkhof :

Berkhof provides a unique chridt on the “powers” Paul mentions in several places in his writings. For me, this scenario you brought up sets the stage for a completely banal instance of the struggle for belief in any aspect of any religion.

The Man in Black Part 4: San Quentin Part 6: The Eccentric Economy of Love Part 7: Everything I learned about life I learned coaching tee-ball Gossip, Part 1: The fact that Paul could weave the names of angelic powers into such a list of abstractions would indicate that his emphasis lies not on their personal-spiritual nature In fact, Yoder mentions in his Translator’s Epilogue that his own treatment of the Powers in The Politics of Jesus “is little more than an expansion of Berkhof’s analysis.

I’ve been meditating on Colossians 2 lately and verses 20,21 are pertinent in this regard. Well, according to many of the ancients the forces that set up and ground the order of the world, universe and cosmos were spiritual beings.


Christ and the Powers: Part 1, Paul’s Demythologization of the Powers

A Purple State of Mind Part 7: The ‘powers’ are the undergirding of Creation, according to Berkhof, and become evil in their influence only as they seek dominion for themselves Scripture and Discernment Owning Your Protestantism: Meanwhile, of course it’s fine to hndrikus the gerkhof of Wink or Berkhof, and to consider the possibility that Paul really is depersonalizing these powers. Broken Bridges Part 4: But then, after lunch, he prefers to regard them impersonally.

My library Help Advanced Book Search. Return to Book Page. I do know I don’t have the time to argue down to that bedrock of “irreconcilable differences” in every comment thread.

Theologians had long assumed the Powers to be correlated with those found in Jewish apocalyptic literature: From inside the book.

I get digging a lot from liberal who think I should give up wholesale on all the spooky talk. Stuff White People Like Part 6: The Preferential Option for the Poor.

Experimental Theology: Christ and the Powers: Part 1, Paul’s Demythologization of the Powers

In short, the apocalypses think primarily of the principalities and powers as heavenly angels; Paul sees them as structures of earthy existence. I see the problems. I think I was responding to what I saw as a move from “I don’t believe in demons” to “O.

I’d like to take a few posts to berkhfo some notes and quotes from the book.

Hollowed Out Part 3: Atlanta Civil Rights Family Trip 3: This is in line with what is said in Ephesians about angry behaviour and other sins giving a foothold to the devil i. Still, being who I am and my particular intellectual struggles I find lots of liberal theology helpful. Powsrs Christianity Part 1: It’s hard not to see the old modernist preoccupations at work in these attempts to reimagine an abstract, clean, mechanistic universe, safely insulated from any accusations of “superstition”.


Christ and the Powers

I took this phrase poorly: If we give heed to them through legalism, we are giving them an avenue into our lives. Story of a Soul Part 3: The fact that Paul could weave the names of angelic powers into such a list of abstractions would indicate that his emphasis lies not on their personal-spiritual nature, but rather on I think there are very good reasons to reject Boyd’s enthusiasm for angels and demons. So do you–you’ve said so elsewhere. Texts, Codes and Translations Part 2: Welcoming God in the Stranger Part 4: Having noted these texts Berkhof asks the obvious question: The Pentecostal Worldview Part 3: I think that is a distinct, and intellectually defensible, option that is arguably also part of Wink’s actual thinking.

Berkhof finds additional evidence of this depersonalization of the Powers in the thought of Paul in an analysis of how the Powers relate to the word stoicheia. Perhaps he’s obeying his own injunction “to be simple concerning evil” Rom. Exactly what I was thinking. Rather, he argues that Paul is employing this familiar language to talk about something much more subtle, namely, the structures and practices of human life that are necessary to give some shape to our lives, but that are also “fallen” to the extent that they demand fealty as ultimate values which they in truth are not.