By Cornelis Van Der Kooi
What does it quite suggest, to grasp God? What are the grounds for realizing God, what feeds that wisdom, and what's quite recognized? In his look for solutions to those questions, in panels the writer paints for us a transparent photograph of what Calvin and Barth needed to say approximately realizing God: Calvin opposed to the heritage of pre-modern tradition, Barth in accordance with a post-Kantian tradition vulnerable to agnosticism. among them, like a hinge among the 2 panels, we discover the philosophy of Kant. the 2 epochal theological figures are put subsequent to one another, yet with out this being on the rate of the ability of both. The research doesn't cease with indifferent ancient research, yet nourishes the author's personal mirrored image towards a scientific layout.
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Additional resources for As in a Mirror: John Calvin and Karl Barth On Knowing God (Studies in the History of Christian Traditions)
This reality is that of the man alienated from God, who is again sought out by God and enticed to a way in which community with God can again be found. That is the passion of this thought. 2. 1. Accommodation as the basic form of all revelation God’s actions are the foundation of all human knowledge of Him. This formulation, when applied to Calvin’s theology, is not untrue, but at the same time is not speciﬁc enough. In order to catch sight of the way by which knowledge of God comes into being, we must pay attention to characteristic words and concepts that are deﬁnitive for its structure.
Knowledge of God is anything but theoretical. In its aim and intent it is practical and, to immediately say the word that characterises this concept and the spirituality which accompanies it in its whole height, breadth and depth, it is proﬁtable. 8 What we call his theology is anything but a theoretical activity. It is practical knowledge. Inst. 1. F. Wendel, Calvin et l’humanisme, Paris 1976, 75–76 points to Cicero’s deﬁnition of philosophy which lies behind this, and the handling of this deﬁnition by Budé and Erasmus.
It conﬁrms the image of doctrinal orthodoxy, intellectualism and persecution of heretics, in short, of all the notions that the pejorative use of the word Calvinism has powerfully fed. H. M/New York 1984, 139. J. Bouwsma, John Calvin. A sixteenth Century Portrait, New York/Oxford 1988, 153. ’ ways of knowing 23 of religious purity not inseparably linked with intolerance and inhumanity, with the fate of Castellio, Bolsec, Gruet, Servetus and so many others whose lot was banishment or death? Is not purity a suspect word, because as distant inheritors of the Enlightenment we are ﬁrmly convinced that nothing in the world can be pure?