Reformed Orthodoxy And Philosophy, 16251750: Gisbertus Voetius, Petrus Van Mastricht, And Anthonius Driessen (Brill's Series in Church History)
Aza Goudriaan
Language: English
Pages: 391
ISBN: 9004154981
Format: PDF / Kindle (mobi) / ePub
This book examines the thinking of several Reformed theologians on theological issues that are, historically or by content, related to philosophy. Three Dutch authors from successive generations are considered in particular: Gisbertus Voetius (1589-1676), Petrus van Mastricht (1630-1706), and Anthonius Driessen (1684-1748). A diversity of issues in Christian doctrine is discussed. These include the relationship between theology and philosophy, creation, Divine providence, the human being, and Divine and natural law. By reconstructing the views of these three theologians, this book highlights similarities and differences within Reformed orthodoxy, both in doctrine and in relation to philosophy. The changes that thus become visible also suggest that biblical Christianity outlives the philosophical apparatus by whose assistence it is explained.
the doctrine of true second causes, it conflicts with our moral dependence, and it does not acquit God from guilt; and this [system] is conceived out of a not correctly understood nature of the mind and its true powers.”76 In other words, if the human mind has no causal power of its own, it has no responsibility for its actions with regard to God’s commands and promises, and human transgressions of God’s law cannot be attributed to humans themselves. Hence occasionalism, and basically also the
besondere onderscheidene Zelfstandigheid die men the providence of god 171 mer Reformed preacher who, in the words of Michiel Wielema, developed an “antinomian and pantheistic theology,” which had as one of its tenets that “we are no sinners and have never sinned in a transgressive sense, because we are not active but passive beings, always following God’s omnipotent will.”112 At a different point related to secondary causality, Driessen in the same debate insisted that the means a human
Leibnizian-Wolffian philosophy did not mean there were no theological disagreements: Driessen differed from the German Pietist on the subject of particular grace.107 Another German writer important to Driessen was Johannes Franz Buddeus, whose work offered him orientation for some of his university teaching.108 The work of C.M. Pfaff also included passages he thought worthy of being quoted.109 Driessen defended Reformed orthodoxy against the new philosophies of his day. This is a sufficient reason for
sequeretur totam religionem esse naturalem, et naturali ratione, ac lumine demonstrabilem; sed hoc absurdum est: est enim latissima distinctio inter gratiam et naturam, inter revelationem gratiae specialem seu lumen supernaturale, et revelationem Dei generalem seu lumen naturae, inter Philosophiam et Theologiam seu fidem, ex 1 Ioh 1:9 [probably meant: John 1:9], Rom 1:19 et 2:14, 15, cum Psal. 147:20, Act. 14:16, 17, Ephes. 2:12, 13.” 48 Cf. for instance A. Rivetus on the subjectum of original
themselves considered, but in relation to both natural and supernatural objects.” In connection with supernatural matters these human powers are totally incapable, and as far as natural objects are concerned they cannot function “with the required manner and purpose.”51 Although sin pervades the Gouden Eeuw. De Synopsis purioris theologiae als theologisch document I,’ Theologia Reformata 17 (1974) 236–250, and ‘Theologie en scholastiek. De Syopsis purioris theologiae als theologisch document II,’