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.

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.

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.

Reprobation

2018 ◽  
Author(s):  
Ronald J. Feenstra
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Roman Catholic ◽  
Thomas Aquinas ◽  
John Calvin ◽  
In Christ

Reprobation is an eternal decision by God that results in everlasting death and punishment for some persons. The doctrine of reprobation typically takes one of three forms: (1) that God from eternity decreed to elect some without regard to faith or works and to reprobate others without regard to sin or unbelief, both to display his glory and for reasons we do not know (sometimes called double predestination); (2) that God from eternity decreed to elect some, despite their sin, and to abandon the rest, with the cause of their reprobation being sin and unbelief; or (3) that God from eternity elected those he foreknew would believe in Christ and reprobated those he foreknew would persist in sin and unbelief. Reprobation doctrine was developed by Augustine and appears in the theology of Thomas Aquinas, Martin Luther and John Calvin, who were deeply indebted to Augustine’s thought. Although some Lutheran and Roman Catholic theologians have defended reprobation doctrine since the sixteenth century, Reformed theologians have stressed it and made it the occasion of controversy.

Does (Not) Nature Itself Teach You?

Pneuma ◽  
2016 ◽  
Vol 38 (4) ◽  
pp. 456-475
Author(s):  
Chris E.W. Green
Keyword(s):  
Thomas Aquinas ◽  
Karl Barth ◽  
John Calvin ◽  
Literal Sense ◽  
John Chrysostom ◽  
Alternative Reading ◽  
Effective History

This article explores the theological and pastoral significance of a notoriously troubled and troubling text, 1 Corinthians 11:2–16, asking what this text’s difficulties have to teach us about the purpose of Scripture in the church’s life of worship and witness. It does so, first, by an explication of the text’s “literal sense,” and then by examination of its effective history, especially as exemplified in the works of John Chrysostom, Thomas Aquinas, John Calvin, and Karl Barth. This, in turn, leads to a brief survey of various modern interpretations, such as those offered by Gordon Fee, William Webb, and Lucy Peppiatt. Finally, the article turns to the construction of a possible alternative reading, one that is hopefully better fitted to pentecostal spirituality and theology and, just for that reason, also holds ecumenical promise.

scholarly journals Pastoral evaluation on the Basotho’s view of sexuality: Revisiting the views on sexuality of Augustine, Thomas Aquinas, Martin Luther and John Calvin

2015 ◽  
Vol 71 (2) ◽  
Author(s):  
David K. Semenya
Keyword(s):  
Special Reference ◽  
Sexual Intercourse ◽  
Middle Ages ◽  
Cultural Beliefs ◽  
Martin Luther ◽  
Thomas Aquinas ◽  
John Calvin ◽  
Church Fathers ◽  
The Subject ◽  
The Middle Ages

This article examines the Basotho’s views on sexuality within a theological context as wellas the conflict between Christianity and cultural beliefs. Most Basotho have strong opinions on the subject of sexuality and those views undoubtedly emanate from the Basotho culture,which makes it necessary to evaluate them. The issue of sexuality is always a topic of discussion amongst people and did not go unnoticed by church fathers, like Augustine. Thomas Aquinas also expressed an interest in the topic in the Middle-Ages. Likewise, reformers of the calibre of Martin Luther and John Calvin espoused views on sexuality. Itis clear that the aforementioned theologians made a marked contribution toward shapingthe current views on sexuality, especially amongst theologians of this age and this is thereason for revisiting their views in this article examining the Basotho view on sexuality.In examining Basotho views on sexuality, the writer of this article will then discuss andevaluate the views of Augustine, Aquinas, Luther and Calvin with special reference tosexual intercourse, sexual intercourse within matrimony, extramarital sexual intercourseand also the unmarried state. 

Divine Command Theory Readings

2018 ◽  
Author(s):  
Christian Hofreiter
Keyword(s):  
Thomas Aquinas ◽  
John Calvin ◽  
Divine Command ◽  
Divine Command Theory ◽  
Moral Intuitions ◽  
Augustine Of Hippo ◽  
Detailed Treatment ◽  
John Chrysostom

This chapter presents what is arguably the most influential and widespread Christian approach to herem texts: the appeal to divine command theory to account for their counterintuitive morality. The structure of the argument is simple and straightforward: since God only commands what is good, and since God commanded the annihilation of the Canaanites, the latter must be good, our moral intuitions to the contrary notwithstanding. The main proponents of this approach whose work is discussed here are Augustine of Hippo, Thomas Aquinas, and John Calvin. In addition to a detailed treatment of these authors’ relevant contributions, examples from John Chrysostom and Theodoret of Cyr show that this approach was not limited to Latin, western Christianity.

scholarly journals The Beatific Vision and the Heavenly Mediation of Christ

2018 ◽  
Vol 2 (2) ◽  
pp. 116-128
Author(s):  
Simon Francis Gaine
Keyword(s):  
Thomas Aquinas ◽  
John Calvin ◽  
Jonathan Edwards ◽  
Summa Theologiae ◽  
Beatific Vision ◽  
Recent Debate ◽  
Argument Proceeds ◽  
John Owen

This article argues that Thomas Aquinas is to be interpreted as holding that the beatific vision of the saints is causally dependent on the glorified humanity of Christ. It opposes the view that, for Aquinas, Christ’s humanity has causal significance only for those who are being brought to the beatific vision by grace, and not for those who have attained this vision, such that there is a Christological deficit in Aquinas’s eschatology. The argument proceeds somewhat in the manner of an article of Aquinas’s Summa Theologiae. Having briefly outlined the recent debate, especially the contribution of Hans Boersma, two objections are put against my position. A sed contra is formulated on the basis of quotations from the Summa. The responsio is based on Aquinas’s extensive use of a philosophical ‘principle of the maximum’ and its particular application by Aquinas to grace. After replies to the objections, based on the method and structure of the Summa, I locate Aquinas’s position in the debate on Christ’s heavenly mediation between that of John Calvin and that of John Owen and Jonathan Edwards.

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