The Doctrine of God in Reformed Orthodoxy, Karl Barth, and the Utrecht School: A Study in Method and Content (Studies in Reformed Theology, Volume 25)
Dolf te Velde
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In The Doctrine of God Dolf te Velde examines the interaction of method and content in three historically important accounts of the doctrine of God.
replaces the traditional triad by the more biblically and ‘morally’ qualified series of “wisdom, goodness, and justice.”5 The evidence is insufficient to allow pertinent conclusions as to the significance of these variations. The most common pattern simply follows the analysis of the general structure of an act; the deviations seldom seem to have specific grounds. Life and Immortality The life of God (vita Dei) is often discussed together with his immortality (immortalitas Dei) at the beginning
that the reformers’ emphasis on faith directly depending on revelation was replaced by an attempt to prove the rational consistency and clarity of Reformed doctrine. In the substance of doctrine, these scholars state that the centrality of Christ is replaced by abstract reasoning starting from a conception of God that bears decisively Aristotelian features. Revaluation of the Scholastic Tradition in the Newest Research During the last 30 years, authors such as Richard A. Muller (U.S.A.), and A.
philosophical systems were available as a source of inspiration.72 Second, the 69 This thesis is promoted concerning the development of the biblical sciences by HansJoachim Kraus, Geschichte der historisch-kritischen Erforschung des Alten Testaments, 2nd ed. (Neukirchen: Neukirchener Verlag, 1969), 6–18, 47–50; Muller, PRRD, 1:133–134, mentions a few proponents of this thesis in general. 70 James Byrne, Glory, Jest and Riddle. Religious Thought in the Enlightenment (London: SCM Press, 1996), 3.
that is justly called eternal.66 The Reformed orthodox usually state that God’s eternity implies the absence of beginning, end, and temporal succession in God. They distinguish God’s being eternal from other beings that in some sense can be called eternal. First, it is possible for a thing to have no beginning in time, but still to have a final moment of existence. One could think of the eternity); Hyperius, Methodus Theologiae, 135–136 (aseity-immutability-eternity); Ursinus, Loci theologici,
comfort us when we are afflicted by our sins, by spiritual desertedness, or by disasters and fear of death.77 74 Mastricht, Theoretico-practica theologia, 129. 75 Turrettini, Institutio, 185: “aeternitas et tempus sunt species durationis inter se oppositae.” Cf. Mastricht, Theoretico-practica theologia, 128, 130; De Moor, Commentarius, 636: “Aeternitas ex adverso est duratio, absque omni mensura”; Maccovius, Loci communes, 139–140. In Muller’s survey (PRRD, 3:345–362), the concept of “duration”