Definition of Self in Christian Anthropology and Theology

Sources

1. Easton's Bible Dictionary “Easton's Bible Dictionary: Hope — One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4)." Unbelievers are without this hope (Eph. 2:12; 1 Thess. 4:13). Christ is the actual object of the believer's hope, because it is in”
2. Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
3. Easton's Bible Dictionary “Easton's Bible Dictionary: Trinity — A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum int”
4. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: sinner to look out of himself for salvation; i.e ., for deliverance from the power, as well as the guilt of sin. The law is a schoolmaster to lead us to Christ. Why could not the Apostle say all this of himself? There is nothing here inconsistent with the character or experience of a true believer. It is as true of the Christian that he is not sanctified by moral suasion, by the objective presentation of truth, as it is of the unrenewed sinner, that he is not regenerated by any such outward influences. It is, 223 therefore, perfectly pert”
5. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 14: § 4. Christian Theology . As science, concerned with the facts of nature, has its several departments, as Mathematics, Chemistry, Astronomy, etc., so Theology 32 having the facts of Scripture for its subject, has its distinct and natural departments. First — Theology Proper, Which includes all the Bible teaches of the being and attributes of God; of the threefold personality of the Godhead, or, that the Father, Son, and Spirit are distinct persons, the same in substance and equal in power and glory; the relation of God to the world, or, h”
6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 70: which is not the prison, or garment, or shell, or hull of the soul; it is not in any way one form of existence and the soul another; both form one life. The soul to be complete to develop itself, as a soul, must externalize itself, throw itself out in space; and this externalization is the body. All is one process, one and the same organic principle, dividing itself only that its unity may become the more free and intensely complete. The soul and body are one; one and the same organic principle. 673 673 The commonly received distinction o”
7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: believers. The forms of this new theology are very diversified. They are all perhaps comprehended under three classes: first, those which are avowedly pantheistic, although claiming to be Christian; secondly, those which are Theistic but do not admit the doctrine of the Trinity; and thirdly, those which endeavour to bring theology as a philosophy into the forms of Christian doctrine. In all, however, the anthropology, christology, soteriology, and ecclesiology advocated, are so changed as to render it impossible to retain in their exhibiti”
8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 48: § 11. Preëxistence. The principle that a man can be justly held responsible or regarded as guilty only for his own voluntary acts and for then subjective consequences, is so plausible that to many minds it has the authority of an intuitive truth. It is, however, so clearly the 215 doctrine of the Bible and the testimony of experience that men are born in sin, that they come into the world in a state of guilt and of moral pollution, that a necessity arises of reconciling this fact with what they regard as self-evidently true. Two theories ”
9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 5: Nevin, D. D. Philadelphia, 1846. says that the German mystics in the Middle Ages taught “the oneness of Deity and humanity.” The results reached by the mystics under the guidance of feeling, he says, modern philosophy has reached by speculation. This doctrine of the essential oneness of God and man, the speculative theologians adopt as the fundamental idea of Christianity. To work out that idea in a manner compatible with Theism and the Gospel, is the problem which those theologians have attempted to solve. These attempts have resulted, in”
10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 2: SYSTEMATIC THEOLOGY PART II. ANTHROPOLOGY 2 SYSTEMATIC THEOLOGY PART II. — ANTHROPOLOGY. Having considered the doctrines which concern the nature of God and his relation to the world, we come now to those which concern man; his origin, nature, primitive state, probation, and apostasy; which last subject includes the question as to the nature of sin; and the effects of Adam’s first sin upon himself and upon his posterity. These subjects constitute the department of Anthropology.”
11. Romans (Baptist/Reformed) “John Gill on Romans 6:11: Likewise reckon ye also yourselves,.... Two things the apostle would have believers consider of themselves, and reckon themselves, to be, in consequence of their relation to Christ, who was dead, but is alive, and as agreeable thereunto: the one is, that they would look upon themselves to be dead indeed unto sin: believe their discharge from it, and not fear condemnation and death on account of it; and that it shall not be imputed to them, or have any damning power over them, since Christ has died unto it, or for it; and therefore should have no fellowship with it, ”
12. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 6:18: 6:18-20 For Christians, the body is the temple of the Holy Spirit (see study note on 3:16-17; cp. 2 Cor 6:16). Sexual sin violates this sacred sanctuary and the divine presence. • You do not belong to yourself: Christians can no longer claim their bodies as their own, as they have been bought . . . with a high price, the blood of Christ (cp. 1 Cor 7:23; Rev 5:9), and every part of their lives has been claimed by Christ for God’s glory (see Rom 14:7-9; 2 Cor 5:14-15).”
13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 9: identity and personality reside. It is the Ego . Higher than the soul there is nothing in man. Therefore it is so often used as a synonym for self. Every soul is every man; my soul is I; his soul is he. What shall a man give in exchange for his soul. It is the soul that sins ( Lev. iv. 2 ): it is the soul that loves God. We are commanded to love God, ἐν ὅλῃ τῇ ψυχῇ . Hope is said to be the anchor of the soul, and the word of God is able to save the soul. The end of our faith is said to be ( 1 Peter i. 9 ), the salvation of our souls; and J”