Download Aquinas and Calvin on Romans: God's Justification and Our by Charles Raith II PDF

By Charles Raith II

Aquinas and Calvin on Romans is a comparative research of John Calvin's and Thomas Aquinas's commentaries at the first 8 chapters of Paul's letter to the Romans. concentrating on the function of human participation in God's paintings of salvation, Charles Raith argues that Calvin's evaluations of the "schoolmen" bobbing up from his studying of Romans fail to discover a goal in Aquinas's theology whereas Calvin's critical confident affirmations are embraced through Aquinas in addition. Aquinas upholds many primary insights that Calvin may later additionally receive in his analyzing of Romans, comparable to justification sola fide non merito (by religion by myself and never through merit), the centrality of Christ for salvation, the continued imperfection of the sanctified lifestyles, the paintings of the Spirit guiding the believer alongside the trail of sanctification, and the reassurance of salvation that one obtains in the course of the indwelling of the Spirit, to call just a couple of. much more, a variety of exact interpretations coming up of their commentaries makes it essential to think of Calvin's studying of Romans as appropriating a convention of interpretation that incorporates Aquinas. even as, the nonparticipatory dimensions of Calvin's studying of Romans turns into transparent while set beside Aquinas's examining, and those nonparticipatory dimensions create problems for Calvin's interpretation, particularly on Romans eight, that aren't found in Aquinas's account. Raith hence indicates how Calvin's analyzing of Romans, in particular because it relates to justification and advantage, might be augmented by way of the participatory framework mirrored in Aquinas's interpretation. The ebook concludes by means of revisiting Calvin's criticisms of the Council of Trent in mild of those feedback.

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This is not to say that Aquinas does not recognize, like Calvin, that only those things God judges to be just are truly just. Aquinas comments at length regarding God’s just judgment at Romans 2:6, “God, Who will render to every man according to his works” (§190–4). But Aquinas’s desire to read the iustitia Dei as promise keeping rather than just judging reflects distinct emphases in Aquinas’s and Calvin’s broader readings of Romans. For Aquinas, God is just by fulfilling his promise to send the Christ (§102; cf.

Calvin latches on to Paul’s use of “faith” in connection with the justice of God in 1:17 as key. For interpretation of Romans 8, which I argue to be the chapter that forms the high point of conflict between Calvin’s and Aquinas’s readings of Romans. 9 Aquinas divides Paul’s teaching on grace into three major sections: 1:16–8:39, which contains his teaching on the “power [virtus]” of Christ’s grace; 9:1–11:39, which contains his teaching on the “origin” of Christ’s grace; and 12:1–16:27, which contains his teaching on the “use [usus]” of Christ’s grace in the moral life.

This is evident from Calvin`s appropriation of the Scotistic notion of “acceptance” and the unnecessary dichotomies between God’s gift and human merit. ” For Aquinas, however, grace provides the point of connection between justification by faith and works; to be justified by works is to participate in God’s grace working itself out in the life of the believer. Chapter 5 on Romans 7:14–25 continues the discussion of Chapter 4, focusing on the believer’s life in grace. Both Aquinas and Calvin interpret the “I” of 7:14–25 as the graced Apostle Paul, but they provide different accounts of Paul’s struggle.

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