Would Christ Have Become Incarnate Had Adam Not Fallen?

2015 ◽  
Vol 9 (1) ◽  
pp. 19-36 ◽  
Author(s):  
Stefan Lindholm
Keyword(s):  
Thomas Aquinas ◽  
John Calvin ◽  
The Third

In this paper I examine the notion of Christ as Mediator apart from sin in the reformed scholastic theologian, Jerome Zanchi (1516–1590). Calvin developed a rich notion of Christ as Mediator but left an ambiguous heritage to his followers—it led some later interpreters to think of it as imply that the incarnation would have happened apart from sin. In the first part, I lay out some background and positions and in the second I deal with what I argue is a misunderstanding of Zanchi’s use of Christ as Mediator (that it implies incarnation apart from sin). In the third part I will further explore Zanchi’s notion of Christ as Mediator and make comparisons with Thomas Aquinas, John Calvin and Francis Turretin.

scholarly journals Mengubah Air Filsafat Menjadi Anggur Teologi

2010 ◽  
Vol 11 (2) ◽  
pp. 171-185
Author(s):  
Kalvin S. Budiman
Keyword(s):  
Thomas Aquinas ◽  
John Calvin

Apakah peran filsafat dalam teologi? Pemakaian filsafat dalam disiplin teologi memiliki sejarah yang panjang dan seringkali diterima dengan rasa curiga dan was-was. Kutipan di atas diambil dari salah satu tulisan Thomas Aquinas, seorang tokoh utama dalam sejarah Gereja di Abad Pertengahan, yang terkenal karena tafsirannya terhadap tulisan-tulisan filsuf besar Yunani, Aristoteles, dan karena usahanya untuk memakai filsafat dalam teologi. Pada akhirnya, di mata sebagian besar orang Kristen, Aquinas lebih diingat sebagai seorang filsuf ketimbang seorang teolog, apalagi penafsir Alkitab. Padahal jabatan yang diemban oleh Aquinas semasa hidupnya adalah sebagai baccalaureus biblicus dan magister in theologia. Khususnya di kalangan kaum injili, Aquinas memiliki reputasi yang kurang baik karena dianggap telah mencemari kemurnian injil atau teologi Kristen dengan racun pemikiran manusia atau filsafat. Kebalikan dari kesimpulan Aquinas sendiri sebagaimana yang ia ungkapkan dalam kutipan di atas, Aquinas justru sering dipakai sebagai contoh tentang bentuk penculikan teologi Kristen ke dalam ranah filsafat yang asing bagi injil. ... Di dalam tulisan yang tidak terlalu panjang ini, lewat pengamatan terhadap dua tokoh dalam sejarah Gereja, saya ingin mengajak pembaca untuk mempelajari kaitan dan peran filsafat dalam teologi. Tulisan ini bermaksud untuk membandingkan pemakaian filsafat oleh Thomas Aquinas dan oleh John Calvin. Tulisan ini juga bertujuan untuk menjawab kesalahpahaman umum terhadap kedua tokoh ini. Yang pertama (Aquinas) sering dianggap telah mencemari teologi Kristen dengan filsafat; yang kedua (Calvin) seringkali diabaikan dalam diskusi tentang peran filsafat dalam teologi. Kedua asumsi ini perlu diluruskan dengan tujuan untuk mempelajari dengan benar warisan pemikiran Kristen tentang kaitan antara filsafat dan teologi.

Predestination

2018 ◽  
Author(s):  
George I. Mavrodes
Keyword(s):  
Thomas Aquinas ◽  
The Other ◽  
John Calvin ◽  
Eternal Life ◽  
Human Beings ◽  
Equal Condition ◽  
Divine Grace ◽  
The World ◽  
The Will ◽  
Determining Factor

Predestination appears to be a religious or theological version of universal determinism, a version in which the final determining factor is the will or action of God. It is most often associated with the theological tradition of Calvinism, although some theologians outside the Calvinist tradition, or prior to it (for example, Augustine and Thomas Aquinas), profess similar doctrines. The idea of predestination also plays a role in some religions other than Christianity, perhaps most notably in Islam. Sometimes the idea of predestination is formulated in a comparatively restricted way, being applied only to the manner in which the divine grace of salvation is said to be extended to some human beings and not to others. John Calvin, for example, writes: We call predestination God’s eternal decree, by which he compacted with himself what he willed to become of each man. For all are not created in equal condition; rather, eternal life is foreordained for some, eternal damnation for others. Therefore, as any man has been created to one or the other of these ends, we speak of him as predestined to life or to death. (Institutes, bk 3, ch. 21, sec. 5) At other times, however, the idea is applied more generally to the whole course of events in the world; whatever happens in the world is determined by the will of God. Philosophically, the most interesting aspects of the doctrine are not essentially linked with salvation. For instance, if God is the first cause of all that happens, how can people be said to have free will? One answer may be that people are free in so far as they act in accordance with their own motives and desires, even if these are determined by God. Another problem is that the doctrine seems to make God ultimately responsible for sin. A possible response here is to distinguish between actively causing something and passively allowing it to happen, and to say that God merely allows people to sin; it is then human agents who actively choose to sin and God is therefore not responsible.

Animals and Innocents

2003 ◽  
Vol 59 (4) ◽  
pp. 559-582 ◽  
Author(s):  
John Wall
Keyword(s):  
United States ◽  
The United States ◽  
Thomas Aquinas ◽  
Christian Ethics ◽  
John Calvin ◽  
Child Rearing ◽  
Friedrich Schleiermacher ◽  
Christian Tradition ◽  
United States Today ◽  
Meaning And Purpose

This article develops a Christian ethics of child-rearing that addresses the plight of children in the United States today. It seeks greater clarity on what Christians should view as child-rearing's larger meaning and purpose, as well as the responsibilities this meaning and purpose impose on parents, communities, churches, and the state. The article first explores three major but quite distinct models of child-rearing ethics in the Christian tradition—those of Thomas Aquinas, John Calvin, and Friedrich Schleiermacher—and then proposes a new “critical covenant” that appropriates these traditions, in conjunction with feminist and liberationist critiques, into a publicly meaningful Christian ethics of child-rearing for today.

scholarly journals Jan Paweł II wobec badaczy antyku chrześcijańskiego

Vox Patrum ◽  
2007 ◽  
Vol 50 ◽  
pp. 241-247
Author(s):  
Wiesław Dawidowski
Keyword(s):  
Thomas Aquinas ◽  
The Third ◽  
John Paul Ii ◽  
Third Millennium ◽  
Critical Method ◽  
The Cross ◽  
John Of The Cross ◽  
Main Message ◽  
Theology And Philosophy ◽  
The Church

Anyone undertaking a task to describe an attitude of John Paul II towards scholars of antiquity faces two problems: the innumerable mass of people he met throughout his life carrier and his personal scholar path which was not primarily patristic. He went from John of the Cross, Thomas Aquinas, Max Scheller towards contemporary phenomenology. Yet, „the Polish Pope” was gradually getting more and more interested in patristic studies. This article is a short study in Wojtyla’s understanding of the work, the method and the tasks of contemporary patrologists. In an allocution to the representatives of the Institute Sources Chretiennes, John Paul II declared that the development of patristic studies stayed in the bottom of his heart, for a credible formation of Christian intelligentsia, must always appeal to the fathers of our faith. Consequently, he considered patristic scholars’ work, as a bridge between life giving sources of theological knowledge i.e. Holy Scripture, Tradition of the Fathers and still unknown bank of the third millennium. Holy Father appraised and highly estimated historical-critical method applied in patristic studies. To understand the meaning of dogmas, the relation between the Holy Scriptures, Tradition and Magisterium, the Church cannot withhold from studies in antiquity. Humility, patience and perseverance are the most distinguished Christian virtues that should characterize scholars of antiquity. To a certain degree, Pope’s esteem towards patristic scholars, was noticeably accentuated by numerous nominations of the most distinguished patristic scholars to the honor of episcopate. The main message that John Paul II implicitly directed towards contemporary scholars of antiquity seemed to concentrate on pastoral dimension and reduced to a one phrase. If there is anything that, in the deformed and chaotic world of contemporary theology and philosophy, could restitute harmony and balance, it is the teaching of the Fathers of the Church.

St Thomas' ‘Third Way’

1969 ◽  
Vol 4 (2) ◽  
pp. 229-243
Author(s):  
Michael Durrant
Keyword(s):  
Thomas Aquinas ◽  
Third Way ◽  
The Third ◽  
Plausible Account

In this paper it is my intention to do the following: first, to make some general observations on the ‘Third Way’ of St Thomas Aquinas as set out in Summa Theologica, Pt. I Quaest. ii Art. 3; secondly, to offer interpretation of, comment on, and present an account of, the first premiss of the ‘Third Way’; and finally to offer a provisional account of what someone who advocates the ‘Third Way’ might be conceived of as doing in the light of the account offered of the first premiss of that ‘Way’. I do not suggest thai the account I offer of the first premiss under consideration or the account of the argument as a whole which I shall offer, is one which St Thomas would have accepted. My claim is only that for reasons to be offered, it is a possible and plausible account I also want to make it clear from the outset that I shall not be discussing the validity of the ‘Third Way’; this is an independent question to my inquiry.

The Practice of Hierarchy

2017 ◽  
Author(s):  
Nicholas Heron
Keyword(s):  
Thomas Aquinas ◽  
Social Organisation ◽  
Critical Importance ◽  
The Third ◽  
Pseudo Dionysius ◽  
Internal Order

By disclosing the liturgical principle that articulates it, the third chapter advances a novel interpretation of what is arguably Christianity’s most important contribution to the theorisation of power. As the angelological tradition from Pseudo-Dionysius through to St. Thomas Aquinas clearly demonstrates, hierarchy is neither simply the expression of ordered relations of natural superiority, nor merely a form of objective social organisation, but a practice: a practice, moreover, that serves a distinctly soteriological function and whose elaboration thus constitutes a chapter of critical importance in the larger genealogy of governmentality. But because hierarchy is not only the practice of (internal) order, but also its (external) manifestation, its concept confirms the intimate yet unexpected link between government and glory which Agamben has sought to highlight.

Sanctity

2018 ◽  
pp. 262-279
Author(s):  
Neema Parvini
Keyword(s):  
Thomas Aquinas ◽  
King Lear ◽  
John Calvin ◽  
Richard Iii ◽  
Timon Of Athens

This chapter examines the link between sin and dirtiness, disease or contagion in Shakespeare by looking at some key examples in King Lear, Timon of Athens, Othello, Richard III, Hamlet,Othello, and Macbeth. It also compares Shakespeare’s sometimes gruesome descriptions of degradation with those found in the Protestant theology of Richard Hooker and John Calvin, who each provide dark visons of human impurity. It also cross references Catholic teachings on sin as embodied in Thomas Aquinas. In the process, the chapter attempts to discover what was sacred to Shakespeare.

Teaching Bodies

2016 ◽  
Author(s):  
Mark D. Jordan
Keyword(s):  
Thomas Aquinas ◽  
Human Beings ◽  
Moral Formation ◽  
Summa Theologiae ◽  
The Third ◽  
Original Reading

This book is an original reading of the Summa theologiae of Thomas Aquinas. It reads the main parts of the Summa backwards, starting from the conclusion, to discover Thomas’s purpose: the unification of persuasive Christian wisdom in a pattern of ongoing moral formation. The book is not another “synthesis” of Thomistic ethics. It argues instead that the Summa offers a series of exercises in evaluating the theological traditions that grew up around the original scenes of instruction: the incarnation, the Gospels, and the sacraments. God provided those scenes so that human beings might learn the most important moral lessons in ways they would find most compelling. The task of writing theology, as Thomas understands it, is to open a path through the inherited languages so that divine pedagogy can have its effect on the reader—in a memory of the original scenes but also in their present repetition. This understanding of moral formation determines the structure of the third part of the Summa, which moves from God’s choice of incarnation through the scriptural retelling of the life of Christ to the events of Christian sacraments. It also determines the structure of the Summa’s second part, which begins and ends with claims on the reader’s life.

Quelques problèmes théologiques discutés par Gilles d'Orléans et la censure de 1277

1998 ◽  
Vol 3 ◽  
pp. 87-98
Author(s):  
Zdzisław Kuksewicz
Keyword(s):  
World History ◽  
Thomas Aquinas ◽  
Negative Answer ◽  
Orthodox Christian ◽  
The Third ◽  
Christian Understanding ◽  
A Chain

Abstract Giles of Orleans' philosophy evolved from an orthodox Christian interpretation of Aristotle to an Averroism; and his successive commentaries testify to this evolution: De generatione version I, De generatione version II, Physics version I and Physics version II. The first work presents orthodox Christian solutions, the second and the third testify to some Averroistic influences and the last is a clearly Averroistic commentary. Giles did not obey the regulation of 1272 which forbade the masters of the facilitas artium to discuss theological problems. De generatione I discusses the question of world history as a chain of eternal reversions and solves it according to Christian orthodoxy. De generatione II and Physics I put forward the question whether accidents can exist without substance. The first work cites amply the Aristotelian solution and tries to reconcile it with a Christian understanding of the problem, whereas the second commentary accepts the opinion of Thomas Aquinas. In De generatione II and Physics II, Giles inquires whether an annihilated substance can reappear. The first commentary cites <Aristotelian> arguments for the negative answer, but it also gives a short declaratio fidei. The second commentary cites an <Aristotelian> and an orthodox solution, stating that one can solve the problem on two different planes - Christian or philosophical, both offering a different solution and unable to be reconciled. All three questions are listed in Tempier's Condemnation of 1277 - propositions 92, 196 and 215 - censuring heterodox answers.

scholarly journals Thomas and Scholasticism to 1870

2015 ◽  
pp. 527-550
Author(s):  
John T. Slotemaker ◽  
Ueli Zahnd
Keyword(s):  
Fifteenth Century ◽  
Present Article ◽  
Thirteenth Century ◽  
Initial Period ◽  
Thomas Aquinas ◽  
Church Reform ◽  
Summa Theologiae ◽  
The Third ◽  
Gradual Development ◽  
Theological Authority

The present article treats the life and works of Thomas Aquinas and his reception within the scholastic traditions up to 1879 (Aeterni Patris). The first two sections introduce the life and works of Thomas Aquinas, with a particular focus on the Scriptum and the Summa theologiae. The third section treats Thomas’s reception up through 1500, looking at the initial period of condemnation in the late thirteenth century. This is followed by his canonization and acceptance as a theological authority in the fourteenth century and the gradual development of the Thomist schools of the fifteenth century. The fourth and fifth sections examine the reception of Thomas’s thought in the era of Church reform and the baroque period (1500–1650), and from 1650 until Aeterni Patris (1879) respectively.

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