"M.B.Roberts" wrote:
> Seriously, is this a joke? If not see my comments interspersed in capitals
> ----- Original Message -----
> From: "Jon Runge" <integer@crosswalkmail.com>
> To: <asa@calvin.edu>
> Sent: Thursday, February 08, 2001 12:33 PM
> Subject: MATH: Mathematics and Physics from Genesis to Revelation
.........................................................................
I agree with Michael's criticisms of the original post. But some
comments on "reason" and its relationship to sin & theology (which aren't
identical :)) may be helpful.
There is no justification from Genesis for believing that the first
humans were "perfect", either in their reasoning abilities or in anything other
that a _potential_ for not sinning (_posse non peccare_)
(& even the latter is a theological deduction rather than a direct statement of
scripture).
It has usually been held in the Christian tradition that sin does indeed
affect our use of reason. Luther seems to be a strong exponent of this view
with statements such as that reason is "the devil's whore" &c. Several things
are important for understanding this.
1) When Luther spoke of "reason" he often meant Aristotle - &
specifically, what he saw as the undue influence influence of Aristotle on
medieval theology. He did not object to the use of "reason" in theology but
insisted that it had to serve revelation & not be its master. Reason must have
a ministerial, not a magisterial, role in theology. "He who wishes to
theologize with Aristotle must first become thoroughly a fool for Christ."
2) The problems which "reason" or "philosophy" can introduce into
theology do not have to do with _logic_ in the strict sense but with the
presuppositions which philosophy may attempt to impose on theology. E.g., if
one starts with traditional philosophical assumptions about God which preclude
genuine incarnation then of course the doctrine of the Incarnation is
incoherent. That is not the fault of the logic, however, but of the assumptions
with which the logic works.
Shalom,
George
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