...when a prevalent theory is found to be untenable, and consequently, is succeeded by a different, or even by an opposite one, the change is not made suddenly, or completed at once, at least in the minds of the most tenacious adherents of the earlier doctrine; but is effected by a transformation, or series of transformations, of the earlier hypothesis, by means of which it is gradually brought nearer and nearer to the second; and thus, the defenders of the ancient doctrine are able to go on as if still asserting their first opinions, and to continue to press their points of advantage, if they have any, against the new theory. They borrow, or imitate, an din some way accommodate to their original hypothesis, the new explanations which the new theory gives, of the observed facts; and thus they maintain a sort of verbal consistency; till the original hypothesis becomes inextricably confused, or breaks down under the weight of the auxiliary hypotheses thus fastened upon it, in order to make it consistent with the facts.
William Whewell, "Of the Transformation of Hypotheses in the History of Science" in Selected Writings on the History of Science, Yehuda Elkana, ed. U Chicago P (Chicago: 1984) p. 385.
This essay was read May 19, 1851; he gives a detailed and brilliant case study of "the battle of the Cartesian and Newtonian systems" to make his argument. Yet again, Whewell, in his philosophy of science, was ahead of his time by more than a generation; and yet again, he was largely ignored and the point he had already made had to be independently rediscovered. A bit sad, really.
Saturday, July 09, 2005
Friday, July 08, 2005
The Onocephalic Calumny
I've been reading a collection of Jean Borella's writings (translated) called The Secret of the Christian Way. (Borella does work in esoteric Christianity -- Christian gnosis [e.g., Clement of Alexandria], pseudognosis [i.e., what's usually called Gnosticism], responses to pseudognosis, etc.) He speaks at one point of Gnostic (in the heretical sense) aberrations, and notes a text, called Genna Marias (The Lineage of Mary), that claims that the Jews worshipped a man with the face of an ass who stood in the Holy of Holies, and that this was the reason why Zechariah was killed in the Temple. He notes that Flavius Josephus attributes a similar calumny to Apion (Against Apion Bk. II, 7), the claim that Jews put an ass's head in the Holy of Holies. Tacitus (Histories 1.5, 3, 4) also claims that the Jews are onolators. The Christians were also targets of this calumny; Tertullian deals with it in two works, Defense of the Christians agains the Gentiles and To the Nations.
JewishEncyclopedia.com gives an excellent summary of the history of this calumny. The source of it (as Borella also says) appears to be in Typhon worship: "Typhon" is the Greek name for Set, the murderer of Osiris, an underworld god.
JewishEncyclopedia.com gives an excellent summary of the history of this calumny. The source of it (as Borella also says) appears to be in Typhon worship: "Typhon" is the Greek name for Set, the murderer of Osiris, an underworld god.
Links
* An excellent post on the use of labels in history of philosophy at "Philosophical Fortnights": Ism-itis, or the Vanity of Labels. I think in some sense labels are for the historian of philosophy what Duhem thought mechanical models were for the physicist: they assist us in simplifying, when simplification is needed in order to reduce confusion (as it often is in pedagogy,or when we are just starting out); but precisely for that reason real progress in understanding a philosopher doesn't rest much on them at all.
* Philologos discusses interest and usury in the Bible. (HT: Paleojudaica)
* Miriam Burnstein points to this article at CoHE about the possibility that blogging might ruin one's job search. If so, I've pretty much sunk myself a thousand times over; which is entirely fine, I guess, since I'm not sure I'd want colleagues who are so far behind the times that they'd make such odd inferences. It's a bit like rejecting an applicant after finding out by accident that they've been divorced twice, or that they're all-out-no-holds-barred Manchester United fans, or (in a case almost exactly parallel to the 'Techno Geek' case, which is the one that actually irritates me) that they are passionately addicted to stamp collecting. What sort of crazy, sour-faced, self-righteous department would that be? I found this part of the article hilariously funny:
I can just imagine some search committee trying to wade through a month's worth of my entries, which average about three a day, most of them hastily jotted notes on just about everything under the sun! When I started blogging, it never occurred to me to do so under a pseudonym; I was surprised to find that so many people did so, although I can entirely understand it. I don't put Siris on my CV, but it's easy enough to find, even despite the jillion and a half Brandon Watsons on the internet. People do need to keep in mind that their weblogs are accessible to the public (it's admittedly easy to forget); anything you say might come back to bite you. Probably will. Such are the consequences of saying and doing things in public. I'll still go about saying things in public; how else does one learn? [UPDATE: Daniel Drezner probably strikes the right note with his two bits of advice; see also Dr. B.]
* An interesting post on theology of the body at "Catholic Ragemonkey".
* "Studi Galileiani" has a good post on teaching science, opening discussion about whether the historical method is the best way to go about it. Duhem has a great argument that it is, at the end of La theorie physique; but for some reason I'm blanking on important parts of it at the moment, so I won't say more about it, but just direct you to the argument itself.
* Some interesting discussions touched off by the London bombings:
Soldier On at "Easily Distracted"
The Rhetorics of Violence at "Michael Berubé Online"
Some doubts at "Mode for Caleb"
Violence and Agency at "Easily Distracted"
"No right of secession from modernity" at "The Elfin Ethicist"
* (This is primarily a reminder to myself) The Provisional Schedule for the 32nd International Hume Conference can be found here. I present on Wednesday, July 20 in a good slot (not too early, not too late).
I'm still catching up on posts that I intend to write, and I'll get through them. But I'm also at the beginning of preparing for a move, and the Hume Society conference is approaching, so posts may be a bit sporadic.
* Philologos discusses interest and usury in the Bible. (HT: Paleojudaica)
* Miriam Burnstein points to this article at CoHE about the possibility that blogging might ruin one's job search. If so, I've pretty much sunk myself a thousand times over; which is entirely fine, I guess, since I'm not sure I'd want colleagues who are so far behind the times that they'd make such odd inferences. It's a bit like rejecting an applicant after finding out by accident that they've been divorced twice, or that they're all-out-no-holds-barred Manchester United fans, or (in a case almost exactly parallel to the 'Techno Geek' case, which is the one that actually irritates me) that they are passionately addicted to stamp collecting. What sort of crazy, sour-faced, self-righteous department would that be? I found this part of the article hilariously funny:
Several members of our search committee found the sheer volume of blog entries daunting enough to quit after reading a few.
I can just imagine some search committee trying to wade through a month's worth of my entries, which average about three a day, most of them hastily jotted notes on just about everything under the sun! When I started blogging, it never occurred to me to do so under a pseudonym; I was surprised to find that so many people did so, although I can entirely understand it. I don't put Siris on my CV, but it's easy enough to find, even despite the jillion and a half Brandon Watsons on the internet. People do need to keep in mind that their weblogs are accessible to the public (it's admittedly easy to forget); anything you say might come back to bite you. Probably will. Such are the consequences of saying and doing things in public. I'll still go about saying things in public; how else does one learn? [UPDATE: Daniel Drezner probably strikes the right note with his two bits of advice; see also Dr. B.]
* An interesting post on theology of the body at "Catholic Ragemonkey".
* "Studi Galileiani" has a good post on teaching science, opening discussion about whether the historical method is the best way to go about it. Duhem has a great argument that it is, at the end of La theorie physique; but for some reason I'm blanking on important parts of it at the moment, so I won't say more about it, but just direct you to the argument itself.
* Some interesting discussions touched off by the London bombings:
Soldier On at "Easily Distracted"
The Rhetorics of Violence at "Michael Berubé Online"
Some doubts at "Mode for Caleb"
Violence and Agency at "Easily Distracted"
"No right of secession from modernity" at "The Elfin Ethicist"
* (This is primarily a reminder to myself) The Provisional Schedule for the 32nd International Hume Conference can be found here. I present on Wednesday, July 20 in a good slot (not too early, not too late).
I'm still catching up on posts that I intend to write, and I'll get through them. But I'm also at the beginning of preparing for a move, and the Hume Society conference is approaching, so posts may be a bit sporadic.
Thought for the Day
People learn no general lessons from war; but with a little luck we can perhaps make sure that they remember what actually goes on during war.
Wisdom from Maurice Blondel; and the Analogical Leap
But it must be realized (for, more and more, philosophers who take the data of sensible intuition or the symbols of the positive sciences as materials for their thesis will be disqualified and will not count for those who count) that the time is past when mathematics , physics or biology could be thought to have a direct bearing on philosophy....There is no passage from one to the other; and the sciences will develop indefinitely without making any contact with what they are mistakenly supposed to signifiy; for it is no business of theirs to attain or to reveal the final ground of thigns: their sole task is to constitute an increasingly coherent system of relationships on the basis of their own special conventions, into which a certain element of arbitrariness always enters, and in so far as each of their various hypotheses proves to be in conformity with factuale vidence.
Thus to discuss conceptions of mass, of the atom, of affinity and so forth, as if one could derive from the scientific theories which elaborate them some information of immediate relevance for the philosopher, is to waste one's time; worse still, it is to become sterile and to discredit oneself. There is no more agreemetn or disagreement possible between the sciences and metaphysics than there is between two lines drawn on differetn planes. When once one has awakened, really awakened, to this truth, which is quite independent of the variety of philosophical opinions, it is impossible to understand how one could have believed the contrary. And then a great deal of time is saved which would have been simply wasted on false problemsna nd a great deal of misdirected effort.
[Maurice Blondel, "A Letter on the Requirements of Contemporary Thought and on Philosophical Method in the study of the Religious Problem," The Letter on Apologetics & History and Dogma, Alexander Dru and Illtyd Trethowan, eds. Eerdmans (Grand Rapids: 1994) pp. 131-132.]
Verily, verily, amen. I recall reading once in Etienne Gilson somewhere a discussion of the association of determinism with Newtonian physics. It is, in some sense, a real puzzle: there is nothing particularly deterministic about Newtonian physics; many who accepted Newtonian physics (I would go so far as to say the overwhelming majority) were not determinists, and were clearly not inconsistent in this; you can only get rationally from Newtonian physics to determinism by a vast number of controvertible suppositions; and so forth. So why did the association between Newtonian physics and deterministic metaphyics arise? Gilson points out that the source seems to have been a vague analogy. When determinists would appeal to Newtonian physics as proof of determinism, the inference from one to the other was not a rational one but an imaginative one, based on a strong felt analogy between certain aspects of Newtonian physics and certain aspects of their deterministic worldview. The inference consists entirely of this analogy; nobody did the hard rational work of building a rational inference. Newtonian physics suggested to the imaginations of determinists (and others, it should be said) certain things that felt or seemed similar to certain deterministic claims. The whole association was based on nothing stronger than a felt resemblance of structure between the scientific theory and the philosophical position; a felt resemblance which was taken for granted rather than rigorously and critically examined. Something very similar happened with quantum indeterminacy; some people, like Eddington, held that it refuted determinism and made room for free will. What was really going on was that, their imaginations having been trained by the previous analogy to associate certain aspects of Newtonian physics with determinism, when those aspects turned out not to show up in quantum mechanics, they made a similar sort of analogical leap in the opposite direction.
It has become more and more clear to me that this failing is extremely common. You can find it everywhere. Steady state theorists often opposed Big Bang cosmology simply because of a felt resemblance to a doctrine of creation; an analogical inference (and again, nothing more than an analogical inference) that seems to be very common. William Lane Craig holds that Big Bang cosmology contradicts the view that the universe has always existed; in fact, this is just analogical, as well, since the only rational way to get from Big Bang cosmology to the refutation of the claim that the universe has always existed is by way of a string of debatable suppositions. Some people think that evolutionary theory involves an attack on morals; what they really mean is that what they hear about evolutionary theory has a strong felt resemblance to an amoralistic worldview. Lindsay, in reply, says:
[The footnote at the * just points out that the label 'Darwinism' is being borrowed from the context of the discussion, rather than having any deep meaning for Lindsay's argument.]
But evolutionary, of course, says nothing whatsoever about these things. What Lindsay means is that certain aspects of evolutionary theory have a strong imaginative resemblance to a moral view of the human race in which all human beings would morally be able to be counted as family, animals are not so morally different from human beings. These are, as Lindsay rightly says, "Darwinian-inspired"; they are not Darwinian. The tenets are only based on what is felt by the imagination to be a strong resemblance between the physical structure and process indicated by evolutionary theory and the moral structure and process of certain moral views. People in the early twentieth-century who read evolutionary theory in exactly the opposite way, as licensing racism and human superiority over animals, were making an argument of exactly the same sort. The move from evolutionary theory to a moral claim would rationally involve many complicated and difficult-to-defend suppositions; imaginatively it just takes a sense of similarity.
Nor is ethics the only area in which this is true. One of Darwin's most brilliant philosophical insights about how evolutionary theory could be established was in his recognition of the need sharply to distinguish imagination and reason in one's approach to the theory of natural selection. Natural selection, properly speaking, is unimaginable: there are simply too many factors involved in it for anyone to imagine anything remotely close to accurate. People who try to understand natural selection by imagining it will get it wrong. But reason can go where imagination cannot; it can find ways to get around and overcome the complexity of the topic. The path of reason is much, much harder than that of imagination, requiring much, much more careful argument. But Darwin rightly recognized that it is on reason, not imagination, that the theory of natural selection had to be built. If you try to convey the theory by imagination, you will fail and you will mislead people, because you will only convey a caricature that is vaguely analogous to the theory of natural selection, not the theory itself.
I am far from saying that these analogical leaps are always wrong, or even that they are always bad. Hume is right, I think, that the problem with analogical inference is not that it is weak (some analogical inferences are very strong) but that, on its own, it is very uncertain: we cannot say from the inference itself whether it is strong or weak. Only when you begin actually tracing the rational path the analogical inference leaps over can you begin to tell whether the analogy is actually relevant. I do think that these imaginative moves are almost ineliminable; they are an artefact of the way the human mind works, and, recognized for what they are, they can sometimes serve a heuristic function, or (used carefully) they can sometimes be a useful way to shorten an otherwise extremely complicated discussion that can (for the moment) be glossed over. But they need to be recognized for what they are: leaps based on a subjective sense of resemblance, not on any real rational analysis.
Thus to discuss conceptions of mass, of the atom, of affinity and so forth, as if one could derive from the scientific theories which elaborate them some information of immediate relevance for the philosopher, is to waste one's time; worse still, it is to become sterile and to discredit oneself. There is no more agreemetn or disagreement possible between the sciences and metaphysics than there is between two lines drawn on differetn planes. When once one has awakened, really awakened, to this truth, which is quite independent of the variety of philosophical opinions, it is impossible to understand how one could have believed the contrary. And then a great deal of time is saved which would have been simply wasted on false problemsna nd a great deal of misdirected effort.
[Maurice Blondel, "A Letter on the Requirements of Contemporary Thought and on Philosophical Method in the study of the Religious Problem," The Letter on Apologetics & History and Dogma, Alexander Dru and Illtyd Trethowan, eds. Eerdmans (Grand Rapids: 1994) pp. 131-132.]
Verily, verily, amen. I recall reading once in Etienne Gilson somewhere a discussion of the association of determinism with Newtonian physics. It is, in some sense, a real puzzle: there is nothing particularly deterministic about Newtonian physics; many who accepted Newtonian physics (I would go so far as to say the overwhelming majority) were not determinists, and were clearly not inconsistent in this; you can only get rationally from Newtonian physics to determinism by a vast number of controvertible suppositions; and so forth. So why did the association between Newtonian physics and deterministic metaphyics arise? Gilson points out that the source seems to have been a vague analogy. When determinists would appeal to Newtonian physics as proof of determinism, the inference from one to the other was not a rational one but an imaginative one, based on a strong felt analogy between certain aspects of Newtonian physics and certain aspects of their deterministic worldview. The inference consists entirely of this analogy; nobody did the hard rational work of building a rational inference. Newtonian physics suggested to the imaginations of determinists (and others, it should be said) certain things that felt or seemed similar to certain deterministic claims. The whole association was based on nothing stronger than a felt resemblance of structure between the scientific theory and the philosophical position; a felt resemblance which was taken for granted rather than rigorously and critically examined. Something very similar happened with quantum indeterminacy; some people, like Eddington, held that it refuted determinism and made room for free will. What was really going on was that, their imaginations having been trained by the previous analogy to associate certain aspects of Newtonian physics with determinism, when those aspects turned out not to show up in quantum mechanics, they made a similar sort of analogical leap in the opposite direction.
It has become more and more clear to me that this failing is extremely common. You can find it everywhere. Steady state theorists often opposed Big Bang cosmology simply because of a felt resemblance to a doctrine of creation; an analogical inference (and again, nothing more than an analogical inference) that seems to be very common. William Lane Craig holds that Big Bang cosmology contradicts the view that the universe has always existed; in fact, this is just analogical, as well, since the only rational way to get from Big Bang cosmology to the refutation of the claim that the universe has always existed is by way of a string of debatable suppositions. Some people think that evolutionary theory involves an attack on morals; what they really mean is that what they hear about evolutionary theory has a strong felt resemblance to an amoralistic worldview. Lindsay, in reply, says:
Simple Darwinism* tells me that every single human is literally family to me. Darwinism tells me that racism is crazy. Pace Genesis, Darwinism also reminds me that I'm not so different from a lot of other animals who are capable of feelings and therefore shouldn't be tortured, regardless of what any deities have to say about our respective statuses. I'm not saying that Darwinism is the only road to those conclusions, just that these Darwinian-inspired tenets are at least as good prima facie reasons for tolerance as anything in Genesis.
[The footnote at the * just points out that the label 'Darwinism' is being borrowed from the context of the discussion, rather than having any deep meaning for Lindsay's argument.]
But evolutionary, of course, says nothing whatsoever about these things. What Lindsay means is that certain aspects of evolutionary theory have a strong imaginative resemblance to a moral view of the human race in which all human beings would morally be able to be counted as family, animals are not so morally different from human beings. These are, as Lindsay rightly says, "Darwinian-inspired"; they are not Darwinian. The tenets are only based on what is felt by the imagination to be a strong resemblance between the physical structure and process indicated by evolutionary theory and the moral structure and process of certain moral views. People in the early twentieth-century who read evolutionary theory in exactly the opposite way, as licensing racism and human superiority over animals, were making an argument of exactly the same sort. The move from evolutionary theory to a moral claim would rationally involve many complicated and difficult-to-defend suppositions; imaginatively it just takes a sense of similarity.
Nor is ethics the only area in which this is true. One of Darwin's most brilliant philosophical insights about how evolutionary theory could be established was in his recognition of the need sharply to distinguish imagination and reason in one's approach to the theory of natural selection. Natural selection, properly speaking, is unimaginable: there are simply too many factors involved in it for anyone to imagine anything remotely close to accurate. People who try to understand natural selection by imagining it will get it wrong. But reason can go where imagination cannot; it can find ways to get around and overcome the complexity of the topic. The path of reason is much, much harder than that of imagination, requiring much, much more careful argument. But Darwin rightly recognized that it is on reason, not imagination, that the theory of natural selection had to be built. If you try to convey the theory by imagination, you will fail and you will mislead people, because you will only convey a caricature that is vaguely analogous to the theory of natural selection, not the theory itself.
I am far from saying that these analogical leaps are always wrong, or even that they are always bad. Hume is right, I think, that the problem with analogical inference is not that it is weak (some analogical inferences are very strong) but that, on its own, it is very uncertain: we cannot say from the inference itself whether it is strong or weak. Only when you begin actually tracing the rational path the analogical inference leaps over can you begin to tell whether the analogy is actually relevant. I do think that these imaginative moves are almost ineliminable; they are an artefact of the way the human mind works, and, recognized for what they are, they can sometimes serve a heuristic function, or (used carefully) they can sometimes be a useful way to shorten an otherwise extremely complicated discussion that can (for the moment) be glossed over. But they need to be recognized for what they are: leaps based on a subjective sense of resemblance, not on any real rational analysis.
Wherein I Am Saint Anselm, the Wesleyan Roman Catholic Evangelical
You scored as Evangelical Holiness/Wesleyan. You are an evangelical in the Wesleyan tradition. You believe that God's grace enables you to choose to believe in him, even though you yourself are totally depraved. The gift of the Holy Spirit gives you assurance of your salvation, and he also enables you to live the life of obedience to which God has called us. You are influenced heavily by John Wesley and the Methodists.
What's your theological worldview? created with QuizFarm.com |
(HT: NWW)
There is a story somewhere about a meeting between John Wesley and Joseph Butler that didn't go so well; Butler, like most eighteenth century Anglicans, was shocked at anything 'methodistical', and firmly disapproved of it. I am quite a bit more open to the 'methodistical' than Butler; but I pay only a tiny bit more attention to Methodist theology than he did.
You scored as Anselm. Anselm is the outstanding theologian of the medieval period.He sees man's primary problem as having failed to render unto God what we owe him, so God becomes man in Christ and gives God what he is due. You should read 'Cur Deus Homo?'
Which theologian are you? created with QuizFarm.com |
(HT: The Elfin Ethicist)
I'm not sure why Anselm is considered "the outstanding theologian of the medieval period," but I am very pro-Anselm, and thus am pleased. I suspect the main factor in whether you get Anselm is how close you are to accepting an Anselmian account of the atonement.
Thursday, July 07, 2005
John Calvin on the Image of God
Calvin, in his Commentary on Genesis:
Later, in discussing Genesis 5:1, he says:
And on the important image of God passage in Genesis 9:6:
The same basic point is repeated in the Commentary on Colossians:
In the Commentary on Genesis, Calvin, interestingly enough, is very critical of Augustine's very influential meditations on the image of God in De Trinitate:
Note, however, that this criticism falls short of an absolute rejection; his concern is with what he sees as "excessive refinement for the purpose of fabricating a Trinity in man" and too much tendency to rest the definition of the image of God on "subtleties". He accepts the basic Augustinian move, however, when he says that "there is something in man which refers to the Father and the Son and the Spirit," although it isn't clear from this how far he is willing to go.
Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. (Colossians 3:10, and Ephesians 4:23.) That he made this image to consist in righteousness and true holiness, is by the figure synecdoche; for though this is the chief part, it is not the whole of God's image. Therefore by this word the perfection of our whole nature is designated, as it appeared when Adam was endued with a right judgment, had affections in harmony with reason, had all his senses sound and well-regulated, and truly excelled in everything good. Thus the chief seat of the Divine image was in his mind and heart, where it was eminent: yet was there no part of him in which some scintillations of it did not shine forth. For there was an attempering in the several parts of the soul, which corresponded with their various offices. In the mind perfect intelligence flourished and reigned, uprightness attended as its companion, and all the senses were prepared and moulded for due obedience to reason; and in the body there was a suitable correspondence with this internal order. But now, although some obscure lineaments of that image are found remaining in us; yet are they so vitiated and maimed, that they may truly be said to be destroyed. For besides the deformity which everywhere appears unsightly, this evil also is added, that no part is free from the infection of sin.
Later, in discussing Genesis 5:1, he says:
Moreover, Moses again repeats what he had before stated that Adam was formed according to the image of God, because the excellency and dignity of this favor could not be sufficiently celebrated. It was already a great thing, that the principal place among the creatures was given to man; but it is a nobility far more exalted, that he should bear resemblance to his Creator, as a son does to his father. It was not indeed possible for God to act more liberally towards man, than by impressing his own glory upon him, thus making him, as it were, a living image of the Divine wisdom and justice.
And on the important image of God passage in Genesis 9:6:
For the greater confirmation of the above doctrines God declares, that he is not thus solicitous respecting human life rashly, and for no purpose. Men are indeed unworthy of God's care, if respect be had only to themselves. but since they bear the image of God engraven on them, He deems himself violated in their person. Thus, although they have nothing of their own by which they obtain the favor of God, he looks upon his own gifts in them, and is thereby excited to love and to care for them. This doctrine, however is to be carefully observed that no one can be injurious to his brother without wounding God himself. Were this doctrine deeply fixed in our minds, we should be much more reluctant than we are to inflict injuries. Should any one object, that this divine image has been obliterated, the solution is easy; first, there yet exists some remnant of it, so that man is possessed of no small dignity; and, secondly, the Celestial Creator himself, however corrupted man may be, still keeps in view the end of his original creation; and according to his example, we ought to consider for what end he created men, and what excellence he has bestowed upon them above the rest of living beings.
The same basic point is repeated in the Commentary on Colossians:
And this is what he immediately adds, that we are renewed after the image of God. Now, the image of God resides in the whole of the soul, inasmuch as it is not the reason merely that is rectified, but also the will. Hence, too, we learn, on the one hand, what is the end of our regeneration, that is, that we may be made like God, and that his glory may shine forth in us; and, on the other hand, what is the image of God, of which mention is made by Moses in Genesis 9:6, the rectitude and integrity of the whole soul, so that man reflects, like a mirror, the wisdom, righteousness, and goodness of God. He speaks somewhat differently in the Epistle to the Ephesians, but the meaning is the same. See the passage -- Ephesians 4:24. Paul, at the same time, teaches, that there is nothing more excellent at which the Colossians can aspire, inasmuch as this is our highest perfection and blessedness to bear the image of God.
In the Commentary on Genesis, Calvin, interestingly enough, is very critical of Augustine's very influential meditations on the image of God in De Trinitate:
But Augustine, beyond all others, speculates with excessive refinement, for the purpose of fabricating a Trinity in man. For in laying hold of the three faculties of the soul enumerated by Aristotle, the intellect, the memory, and the will, he afterwards out of one Trinity derives many. If any reader, having leisure, wishes to enjoy such speculations, let him read the tenth and fourteenth books on the Trinity, also the eleventh book of the "City of God." I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties.
Note, however, that this criticism falls short of an absolute rejection; his concern is with what he sees as "excessive refinement for the purpose of fabricating a Trinity in man" and too much tendency to rest the definition of the image of God on "subtleties". He accepts the basic Augustinian move, however, when he says that "there is something in man which refers to the Father and the Son and the Spirit," although it isn't clear from this how far he is willing to go.
Subscribe to:
Posts (Atom)