An understanding of the nature of theology comprises an account of its object, its cognitive principles, its ends and its practitioners. The object of theology is two-fold: principally God the Holy Trinity, and derivatively all things in relation to God. God is considered first absolutely, then relatively; all other things are treated relative to God, under the aspect of creatureliness. The objective cognitive principle of theology is God’s infinite knowledge, of which God communicates a fitting share to creatures; the subjective cognitive principle of theology is the regenerate human intellect. The ends of theology are scientific (acquiring the knowledge of the matter which is proper to creatures), contemplative (rapt attention to God the cause of all things) and practical (regulation of the enactment of human life). The practitioners of theology are regenerate persons in the church whose creaturely intellect is instructed by God and all of whose works are accompanied by the practices of religion.
A response to Stackhouse’s Need to Know: Vocation as the Heart of Christian Epistemology
A Conversation with Kevin Hector’s Theology without Metaphysics
Response to Kevin Hector’s Theology without Metaphysics
In recent systematic theology versions of the Ransom account of the atonement have proliferated. Much of this work uses Gustav Aulén’s Christus Victor as a point of departure. In this paper I first distinguish between models and theories of atonement. Then I discuss three recent theological perorations of the Ransom model as a prelude to setting out four interpretive strategies for understanding this view of atonement. I then offer some critical remarks on these strategies, concluding that the Ransom view as set forth here does not provide a complete model of atonement.