By Anthonie Vos Jaczn., Henri Veldhuis, Aline H. Looman-Graaskamp, E. Dekker, Nico W. den Bok
This learn supplies the 1st English translation of Lectura I 39, a key textual content of the medieval theologian and thinker John Duns Scotus (1266--1308), including an advent and a observation. within the historical past of inspiration, Scotus is the 1st pupil to boost a constant research of the fundamental Christian notions of contingency and freedom. This research are available in his vital early paintings, Lectura I 39, within which the query of no matter if God has wisdom of destiny contingents is mentioned. truth is contingent, this means that truth in its authentic form might have been differently; God doesn't rule by way of determinism neither is He governed via it -- neither is guy, nor is their dating. This primary perception made Christian suggestion draw back from the traditional notion that every thing is (at backside) important.
For graduate scholars, philosophers and theologians.
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Additional resources for Contingency and Freedom: Lectura I 39
32 god and human freedom Second, a different approach to the paradox emerges. One assumes the paradox to be accessible by something equally supernatural, namely faith. At this point an awareness of the paradox in its dual distinction of the absolute and the historical sets in. ”98 For example, Kierkegaard’s bifurcation of the eternal and the historical in the Incarnation restricts our intelligibility to having true representation of the event. That restriction points to a different solution for the Incarnation: faith or grace.
According to Ferreira, Kierkegaard holds true freedom is compatible with there being no choice. A true freedom sets itself apart from freedom of choice or free will. ”59 What Ferreira is pointing to is freedom’s dialectical concept. It succumbs to both ideal and objective experience. ” And freedom is not a thing (determined object). It transcends an object of determined quality in its indeterminable character. ”60 Such is the way in which, then, Kierkegaard’s concept of freedom has to be taken.
146 Just as God takes the mastery over the irony of his relation with the world, the self takes the mastery over irony. Nonetheless irony is being’s point of departure. 147 ·3· unity of faith and reason Kierkegaard on Freedom and Grace Despite the fact that Kierkegaard opposes human autonomy, some disagree. They argue he propagates autonomy and the fact is most transparent in his discussion of freedom and grace. One critic who advocates that argument is Timothy Jackson. ”1 Jackson calls Kierkegaard Arminian for three reasons: 1.