By Jon Balserak
This e-book is the 1st monograph dedicated to the subject matter of divine lodging within the writings of John Calvin to seem in any language. The paintings deals cautious research of the subject alongside numerous diversified traces: it analyzes the nature of Calvin’s considering on lodging. It supplies an account of the ways that lodging expresses itself in his writings. It probes the query of the penetration of lodging into Calvin’s theology and especially its implications for his doctrine of God. And it compares Calvin’s dealing with of lodging with that of alternative exegetes so one can set his considering in context. In pursuing those concerns, Dr Balserak offers a rigorous attention of a few of the person areas in Calvin’s corpus the place he discusses lodging. this allows him to set out a precis of the fundamental features which signify Calvin’s dealing with of the motif. The addition of chapters at the courting of Calvin’s proposal on lodging to his use of the potentia absoluta/ordinata contrast and at the impact of lodging on his perspectives at the fact and applicability of Scripture permits this learn to ascertain its subject from assorted angles. This, coupled with the thoroughness of the author’s research, leads to a piece which deals a considerable reassessment of Calvin's pondering on divine lodging.
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Extra info for Divinity Compromised: A Study of Divine Accommodation in the Thought of John Calvin (Studies in Early Modern Religious Reforms)
27 These points notwithstanding, the fact that he employs traditional language and raises accommodation in many of the standard contexts suggests a connection between himself and the tradition (referred to in a general way) in this area. The example of his exegesis of Genesis 22: 12, ‘now I know that you fear God’ will illustrate this. His commentary on the passage contains the following: The exposition of Augustine, ‘I have caused you to know,’ is forced. But how can anything become known to God, to whom all things have always been present?
As was true of the patristic period, the Middle Ages generated theologians who were more Pelagian in their views (such as Robert Holcot and Gabriel Biel) as well as those more Augustinian (such as Thomas Bradwardine and Gregory of Rimini). 35 36 CHAPTER 3 While Calvin would embrace some elements of medieval theological speculation and reject others, he would articulate a position which placed him unambiguously in the latter camp, along with other Reformers like Luther, Bucer and Bullinger. 1 Calvin’s leanings may also be gauged by the fact that he criticized the Augustinian distinction between operating and cooperating grace.
77 He also pours scorn on the fact that the marriage vow was held in such low regard by the Israelites (alluding to Exod 21: 8-9); it should, he insists—recalling Jesus’ words ‘those whom God has joined together, let no man put asunder (Matt 19: 6)’—have been stronger than to allow a master to repudiate the maidservant whom he had betrothed either to himself or to his son. And he expresses grave concerns over the potential for sexual sin given the awkward realities implied in the idea of a man buying a young girl as a slave; indeed, Calvin treats Exodus 21: 7-11 under his handling of the seventh commandment, separating it from Exodus 21: 1-6, which he treats under the eighth commandment.
Divinity Compromised: A Study of Divine Accommodation in the Thought of John Calvin (Studies in Early Modern Religious Reforms) by Jon Balserak