John Calvin and the Limits of Natural Theology (original) (raw)

JOHN CALVIN’S VIEW OF NATURAL THEOLOGY

In light of the differing opinions, within Calvinist circles, concerning the importance and role of Natural Theology, I propose to return to John Calvin himself. I will, therefore, consider Calvin’s claims about man’s natural knowledge of God under five headings: (1) What Calvin means by “knowledge of God” (2) The possibility of knowledge of God, (3) The sources of man’s knowledge of God, (4) The content of this knowledge, and (5) the what man does with this knowledge (or, the effect of this knowledge on man).

The necessity of natural theology? In conversation with John Calvin on the human senses

Nederduitse Gereformeerde Teologiese Tydskrif, 2011

This contribution explores John Calvin's position on natural theology. The point of departure is not so much the much discussed notions of a sensus divinitatis or of the semen religionis, but the role played by the human senses in coming to knowledge of God in the first place. How can God's presence be recognised? How can human language (that which is natural), from below, express the inexpressible? How is it possible to speak of God in the first place? This article suggests that Calvin's remarkably sophisticated understanding of signification is the clue to respond to these questions. His position is discussed on the basis of the reading strategy of catena and commentary. The author finally offers some concluding observations on the relationship between signifier, signified and referent in human language about God. CALVIN AND "NATURAL" THEOLOGY? I do not wish to claim Calvin's support for the position on natural theology constructed in the previous essay. Nevertheless, Calvin was evidently not oblivious to the hermeneutical problem of coming to knowledge of God. He was also aware how intertwined the Christian faith is with other forms of knowing. Instead, I will structure this contribution as a conversation with Calvin, realising that others may be overhearing the conversation. The aim of this contribution is not so much to engage in reconstructive work on Calvin's position, but to test this thesis in conversation with Calvin's views on the role played by the human senses. My intention is to make a contribution to reformed discourse on natural theology, but also to bring insights from Calvin's Institutes into play in the context of contemporary discourse on natural theology. To explore Calvin's position on "natural theology" is to open a proverbial can of worms. Both Brunner (2002:35-50) and Barth (2002:94-109) appealed to Calvin to support their respective positions and criticised each other's reading of Calvin. I cannot hope to review or contribute to the voluminous Calvin scholarship with regard to his position on natural theology, or his notions of "accommodation" and of the semen religionis. Suffice it to say that his position is difficult to interpret since it is embedded in deeply intertwined theological contrasts between what is called "general and "special" revelation, between the knowledge of God and of ourselves and in the metaphor that Scripture provides us with the necessary spectacles to see God in the world of nature. Furthermore, all of these terms are influenced by theological positions on the relation between nature and grace. Here I will not explore such a notion of "natural theology", that is, of knowledge of the triune God that may be derived from a contemplation of "nature" excluding God's revelation in Jesus Christ. Instead, my focus will be on the question whether Calvin's position on knowledge of God as Mediator (in Jesus Christ) can be affirmed if one maintains that all theology may be

The Prospects for ‘Mediate’ Natural Theology in John Calvin

Religious Studies, 1995

In the present paper I consider the plausibility of a mediate natural theology in John Calvin. First, utilizing Robert Audi's distinction between ‘episodically’ and ’structurally’ inferential beliefs, I show that a plausible case can be made for the compatibility of a mediate theology corresponding to both these forms of inferential belief with salient features of Calvin's theology. Second, I apply Calvin's view on arguments for Scripture to theistic belief and suggest a way of construing natural theology as an intra-faith practice aimed at satisfying the cognitive desideratum of reflective nationality–a calvinistic project of fides quaerens intellectum.

ONE REFORMED VIEW OF NATURAL THEOLOGY

In this article I will be considering, primarily, what Charles Hodge has to say about Natural Theology in his 3 volume Systematic Theology, and what A. H. Strong has to say about Natural Theology in his Systematic Theology. We will consider what they have to say about Theology, the relationship between Natural and Revealed Theology, and the relationship between Reason, man’s knowledge of God, and the doctrine of Total Depravity, among other issues. The purpose of this article is not to refute any one of their particular views, but, to simply demonstrate that both of these renowned theologians thought that Natural Theology was both a possible enterprise and an important enterprise.

John Calvin: Logos-centric theologian of religions

Journal of Reformed Theology, 2023

This article provides an overview and critique of John Calvin’s understanding of non-Christian philosophy and religions. I suggest Calvin’s thinking differed in three significant ways from early and medieval church belief. First, he gave a far less prominent place to the role of the demonic in religions. Second, Calvin rejected both traditional and Renaissance versions of the prisca theologia. Finally, it is noted that he explained glimmers of truth in non-Christian religion and philosophy by developing a rather unique understanding of human enlightenment as gifting from a specific role of the Logos rather than as enlightenment by the Logos per se

Revisiting the 'Reformed Objection'To Natural Theology

sfsu.edu

In the present paper I address two significant and prevalent errors concerning opposition to natural theology within the Reformed theological tradition. First, contrary to Alvin Plantinga, I argue that the idea of properly basic theistic belief has not motivated or otherwise grounded opposition to natural theology within the Reformed tradition. There is, in fact, a Reformed endorsement of natural theology grounded in the notion that theistic belief can be properly basic. Secondly, I argue that late nineteenth-and twentieth-century Reformed criticisms of natural theology do not constitute an objection to natural theology as such but rather an objection to natural theology construed in a particular way. I explore the nature of this objection and its compatibility with an alternative understanding of natural theology.

Discussion: Calvin, Plantinga, And Natural Knowledge Of God: A Response To Beversluis

1998

In this paper I present a critical response to several claims made by John Beversluis on the closely allied topics of natural knowledge of God and the noetic effects of sin in relation to the work of John Calvin and Alvin Plantinga. I challenge Beversluis' claim that Plantinga has misconstrued Calvin's position on the sensus divinitatis and that he has weakened Calvin's doctrine of the noetic effects of sin. Moreover, I develop a coherent case for the sense in which Calvin maintains that fallen humans do and do not have a natural knowledge of God. My conclusion rebuts Beversluis' claim that Calvin denies any natural knowledge of God for fallen human persons and defends Plantinga's philosophical account of Calvin's sensus divinitatis.