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. targeting the function of human participation in God's paintings of salvation, Charles Raith argues that Calvin's reviews of the "schoolmen" bobbing up from his studying of Romans fail to discover a objective in Aquinas's theology whereas Calvin's important optimistic affirmations are embraced via Aquinas besides. Aquinas upholds many basic insights that Calvin might later additionally receive in his examining of Romans, resembling justification sola fide non merito (by religion by myself and never via merit), the centrality of Christ for salvation, the continuing imperfection of the sanctified existence, the paintings of the Spirit guiding the believer alongside the trail of sanctification, and the reassurance of salvation that one obtains throughout 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 reflect on Calvin's analyzing of Romans as appropriating a practice of interpretation that comes with Aquinas. while, the nonparticipatory dimensions of Calvin's examining of Romans turns into transparent while set beside Aquinas's examining, and those nonparticipatory dimensions create problems for Calvin's interpretation, specifically on Romans eight, that aren't found in Aquinas's account. Raith as a result indicates how Calvin's examining of Romans, particularly because it relates to justification and benefit, might be augmented via the participatory framework mirrored in Aquinas's interpretation. The booklet concludes by way of revisiting Calvin's criticisms of the Council of Trent in mild of those feedback.
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Additional info for Aquinas and Calvin on Romans: God's Justification and Our Participation
4 There has been some debate surrounding the relationship of Calvin’s thinking to Lutheran thought on the topic of the relationship between justification and sanctification. N. Lane claims that Luther “tended to see sanctification as the fruit of justification rather than seeing them both as flowing from union with Christ” (Justification by Faith, 24; cf. H. Rainbow, “Double Grace: John Calvin’s View of the Relationship of Justification and Sanctification,” Ex Auditu 5 : 99–105); for an alternative account, see J.
Informing Calvin’s criticisms against merit is his interpretation of meritorious acts in competitive-causal terms, with human willing occurring in autonomous terms, separate from God’s causal activity. Few of Calvin’s arguments against merit actually address how Aquinas understands the harmonious, noncompetitive-causal relationship between divine and human willing. The result leaves them envisioning the role of the law either more deeply participatory (Aquinas) or less deeply participatory (Calvin).
12. ). 34 See below for more on the relationship between justice and grace. 36 For Aquinas, then, Paul’s argument consistently demonstrates that human beings cannot cause their own justification before God—it is not by works—since it is caused only by God’s grace. The phrase “the doers of the law shall be justified,” then, must refer either to one’s reputation of being just or to the execution of the just precepts of the law. e. subsequent works, ‘is dead,’ and, consequently, cannot justify” (§317; cf.
Aquinas and Calvin on Romans: God's Justification and Our Participation by Charles Raith II