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 opinions of the "schoolmen" bobbing up from his studying of Romans fail to discover a goal in Aquinas's theology whereas Calvin's central optimistic affirmations are embraced via Aquinas to boot. Aquinas upholds many primary insights that Calvin may later additionally receive in his analyzing of Romans, akin to justification sola fide non merito (by religion on my own and never through merit), the centrality of Christ for salvation, the continued imperfection of the sanctified existence, the paintings of the Spirit guiding the believer alongside the trail of sanctification, and the peace of mind of salvation that one obtains in the course of the indwelling of the Spirit, to call just a couple of. much more, a number of exact interpretations bobbing up of their commentaries makes it essential to contemplate Calvin's interpreting of Romans as appropriating a convention of interpretation that comes with Aquinas. even as, the nonparticipatory dimensions of Calvin's studying of Romans turns into transparent whilst set beside Aquinas's interpreting, and those nonparticipatory dimensions create problems for Calvin's interpretation, particularly on Romans eight, that aren't found in Aquinas's account. Raith consequently indicates how Calvin's examining of Romans, in particular because it relates to justification and benefit, might be augmented by way of the participatory framework mirrored in Aquinas's interpretation. The booklet concludes via 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
Calvin’s claim that perfect obedience to the law constitutes one just before God is a major difference from Aquinas’s understanding of the law. As will become clearer in what follows, Aquinas asserts that even with perfect obedience grace is necessary for salvation due to the perfect obedience that will occur in heaven, when all disordered concupiscence is removed. 39 See Inst. 13, where Calvin summarizes Paul’s argument: “the righteousness of the law lies in perfection of works; no one can boast that he has fulfilled the law through works; consequently, there is no righteousness arising from the law”; cf.
191). See Brain Lugioyo, Martin Bucer’s Doctrine of Justification: Reformation Theology and Early Modern Irenicism (Oxford: Oxford University Press, 2010), 5, 39. Bucer comments in his Romans Commentary, “The principal religious disagreements in the whole world have arisen and been sustained from the fact that very few indeed have yet paid attention to the status that should be accorded to our works and why it is they have the nature of merits and earn the wages of eternal life” (39). Justification 27 Aquinas places the topic of justification front and center to his reading of Romans as well.
Instead, “to be justified” usually means “to absolve,” so that “to be justified by faith signifies nothing but to be absolved, though we are not just in ourselves” (Viginti Prima Ezechielis Prophetae captia Praelectiones [Geneva, 1564], 304). Calvin’s comments become even more interesting when we realize that none of them has to do with the passage itself, since, as Calvin claims, “to be justified” in Ezekiel 16:51 is being used in a comparative sense, namely, that Sodom and the kingdom of Israel were just “in comparison” with the Jews.
Aquinas and Calvin on Romans: God's Justification and Our Participation by Charles Raith II