Man and Sin by Piet Schoonenberg (1964) 2.3 FF
Summary of text [comment] page 82
[The whole person stands in the heart, the intersection of choice and desire.]
09/15/17
Category Archives: Defining Religion
09/14/17
Man and Sin by Piet Schoonenberg (1964) 2.3 FE
Summary of text [comment] page 82
[At present, 50 years after Schoonenberg, we glimpse how Schoonenberg was on target.
The idea of concupiscence includes both flesh and reason. Both were corrupted in the Story of the Fall. Both belong to Original Sin.
The historic emphasis in Church doctrine on concupiscence elevates the idea that flesh is redeemable because reason (fortified by grace) could rule.
However, whenever the comment in the parenthesis is ignored or forgotten, then Pelagius, a Stoic disguised as a Christian, takes the stage.]
09/13/17
Man and Sin by Piet Schoonenberg (1964) 2.3 FD
[Infant baptism introduces a state of grace that rights reason by lifting the burden of material evil … I mean, Original Sin … from the baby.
This short-circuited the Manichean agenda.
Rather than asking reason to memorize secret knowledge in order to escape the burden of matterevil, Augustine asked reason to accept the historic configuration of Original Sinevil.
Once the latter was regarded as plausible, baptism could remove the evil, leaving the believer in a world infused with Original Sin, yet, at the same time, liberated from the necessity of escape.]
09/12/17
Man and Sin by Piet Schoonenberg (1964) 2.3 FC
Summary of text [comment] page 82
[For Augustine, the (situation-level) flesh was redeemable because (content-level) reason could rule.
But, reason could not rule on its own.
As St. Paul implied, reason was just as corruptible as the flesh.
Reason was redeemable because it was open to the (perspective-level) gift of grace through Christ.]
09/11/17
09/8/17
Man and Sin by Piet Schoonenberg (1964) 2.3 FA
[Speculative reason was obviously superior to practical reason.
Augustine started as a Manichean because it was the philosophy of those who considered themselves better the common folk.
Then, Augustine experienced a change of heart.
In doing so, he ultimately placed the speculations of the Manicheans in the same inferior position as Manicheans put common folk.
The interscope of Manichean speculation became the intersection of Augustine’s heart.]
07/19/17
Man and Sin by Piet Schoonenberg (1964) 2.3 DO
[Three ideals substitute for a divine Trinity, allowing sovereign power to contextualize itself as the anthropological actuality in objectrelation.
Each post-religious enlightenment godhead calls for and justifies the exercise of sovereign power, according to its manifestation of the three ideals.
The past 370 years continue the so-called Wars of Religion.
The Peace of Westphalia (in 1648 AD) is the starting point.
Post-religionist enlightenment godheads are conjured.
Then they battle among one another.]
07/18/17
Man and Sin by Piet Schoonenberg (1964) 2.3 DN
[These post-religionist enlightenment gods constitute the theological actuality in the modern objectrelation. They substitute for a Christocentric Godhead.]
07/10/17
Man and Sin by Piet Schoonenberg (1964) 2.3 DH
[The Russian Soviet Communist Godhead embodies this potential:
Liberty (of the state to own all property)
Equality (of all citizens in state ownership of property, with the party speaking for the citizens)
Fraternity (among members of the Communist Party. Party members assure liberty and equality, and challenge the bourgeois, who are the source of all failure.)]
07/7/17
Man and Sin by Piet Schoonenberg (1964) 2.3 DG
Summary of text [comment] page 82
[Schoonenberg writes during the Cold Battle of Materialist Ideologies (1945-1989 AD).
Two contending post-religionist (enlightenment) religions survive the Hot Battle of Fraternal Ideologies (1930-1945).
These are Communism and Progressivism (so-called Big Government Liberalism)].