By Etienne Gilson
During this vintage paintings, the eminent Catholic thinker Etienne Gilson offers with the most vital and confusing metaphysical difficulties: the relation among our concept of God and demonstrations of his life. Gilson examines Greek, Christian, and glossy philosophy in addition to the pondering that has grown out of our age of technology during this primary research of the matter of God.
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22 Notable in both the Belgic Confession and the Westminster Confession is that, on the one hand they describe God with words taken from scripture, but on the other hand they use terms that cannot be found directly in scripture but originate from the tradition of Christian theology and philosophy. 23 Outline The three main parts of this study have already been introduced: Reformed orthodox theology, Karl Barth, and the Utrecht School. Varying on the particular necessities of each part, I will start by sketching the historical context, then discuss the relevant methodological issues, and continue with the exposition of the doctrine of God.
9 (Zurich: EVZ Verlag 1967). 31 Gründler, Gotteslehre, 9–16. approaching reformed orthodoxy 31 his doctrine of predestination. ” Gründler concludes that the analysis of Zanchi’s theology yields a far reaching agreement between Zanchi and Thomas Aquinas. . When, to the contrary, Zanchi understands the relation between God and creature as a causal relation, it comes as no surprise that his doctrine of God and predestination lacks Christ-centered thinking. To the degree the Christcentered direction of Calvin’s theology is replaced—influenced by the Thomist-Aristotelian tradition—by a causal metaphysics in the thought of 32 Gründler, Gotteslehre, 21–24.
Arminius’ theology tends to conjoin nature and grace, to understand 57 Muller, Arminius, 4–13. 58 Muller, Arminius, 14–30. 59 Muller, Arminius, 116–128. For the distinctions in the divine will, see the relevant section of Chapter Seven, below. Interestingly, the centrality of God’s “life” in the second group of attributes recurs in later Reformed Orthodoxy without the Arminian associations; see the first section of Chapter Seven, below. 60 Muller, Arminius, 143–166. On scientia media, see also Chapter Seven, Excursus 3.