Calvinistic Theology
Calvinistic Theology
* There are two ways to know God: 1) Through sensus divinitas (natural sense of God). This is an a priori way. 2) Through observing the nature (natural theology). This is an a posteriori way. * The knowledge of God is not restricted to Christians. Anyone who looks for God, either through reflection or observing the nature will be able to arrive at the idea of God. * Our knowledge of God is not complete. This is because there is an ontological gulf between God and us, which is widened by our sinful nature. * Sensus divinitas make people aware of their guilt before God. There is thus a ‘point of contact’. (Emil Brunner) * God revealed himself through the ordering of the world and all creatures; the Scripture explains and clarifies, i.e. they are complementary. For example, God reveals his perfection through the beauty of nature; this is explained in Psalms 19:1 “The heavens declare the glory of God; the skies proclaim the work of his hands.” This leads to the branch of ‘aesthetic theology’, supported by theologians such as Jonathan Edwards. * God’s revelation is focused upon the person of Jesus. Our knowledge of God is mediated through him and he is fully known through Scripture. * Robert Boyle supported Calvinistic Theology and noted that “Nature and the Scripture are two great books of the same author, so the study of the latter does not at all hinder an inquisitive man’s delight in the study of the former.” * Evolution was not inconsistent with ivine providence; rather, it cast light on the way in which this providence is proved. * God can be discerned within creation. Augustine argued that if this is the case, then we ought to expect to find God at the height of the creation, that is, human nature (De Trinitate). This agrees with the doctrine of imago dei. * God created the universe in a way that we can understand it. There seems to be something about human nature which prompts it to ask
* There are two ways to know God: 1) Through sensus divinitas (natural sense of God). This is an a priori way. 2) Through observing the nature (natural theology). This is an a posteriori way. * The knowledge of God is not restricted to Christians. Anyone who looks for God, either through reflection or observing the nature will be able to arrive at the idea of God. * Our knowledge of God is not complete. This is because there is an ontological gulf between God and us, which is widened by our sinful nature. * Sensus divinitas make people aware of their guilt before God. There is thus a ‘point of contact’. (Emil Brunner) * God revealed himself through the ordering of the world and all creatures; the Scripture explains and clarifies, i.e. they are complementary. For example, God reveals his perfection through the beauty of nature; this is explained in Psalms 19:1 “The heavens declare the glory of God; the skies proclaim the work of his hands.” This leads to the branch of ‘aesthetic theology’, supported by theologians such as Jonathan Edwards. * God’s revelation is focused upon the person of Jesus. Our knowledge of God is mediated through him and he is fully known through Scripture. * Robert Boyle supported Calvinistic Theology and noted that “Nature and the Scripture are two great books of the same author, so the study of the latter does not at all hinder an inquisitive man’s delight in the study of the former.” * Evolution was not inconsistent with ivine providence; rather, it cast light on the way in which this providence is proved. * God can be discerned within creation. Augustine argued that if this is the case, then we ought to expect to find God at the height of the creation, that is, human nature (De Trinitate). This agrees with the doctrine of imago dei. * God created the universe in a way that we can understand it. There seems to be something about human nature which prompts it to ask