Eine ganze Anzahl von Dualismen sind in unserem Denken tief verankert:
The dualism between practice and theory, faith and reason, pure religion and ecclesiastical faith, deeds and creeds, and countless other antitheses in modern thought is bound up with the fundamental dualism between the realm of spirit and the realm of matter, the intellectual ascent of vision versus the desscent of God's Word to us in the flesh and in history. If we insist on the unwarranted presupposition that we can trust only that which we know as individuals immediately, intuitively, by an inner light, we will never believe that the highest truth can come to us as the telling of a story concerning particular historical events.
Einer der dominantesten Dualismen ist derjenige von Theorie und Praxis. In der Bibel bedeutet "praktisch" etwas anderes als in unserem Sprachgebrauch:
It was of all God's practice … namely, his creation of the world and redemption of sinners. Therefore, they did not begin with their autonomous reason or experience and then determine what parts of God's Word they found useful for human praxis (morality). Rather they were convinced with Paul that everything that God had revealed was useful and sufficient for faith and practice precisely because it was "God-breathed" (2Ti 3,16 NIV). At the same time, the knowledge of God is not an end in itself; it is the knowledge of God's moral will for our lives (law) and his favor toward us in Christ (gospel).
Aus: Michael Horton. The Christian Faith. Zondervan: Grand Rapids 2011.
