John Calvinâs account of human agency has been criticized for its lack of a consistent intellectualist or voluntarist explanation of free will, and recent attempts have been made allegedly to smooth out Calvinâs inconsistencies. In response, I argue that the attempt to align Calvinâs theology with either an intellectualist construct or a voluntarist construct conceals all the nuances and difficulties of Calvinâs elaborate doctrine of free choice. Although Calvin upholds the primacy of the intellect as an ideal construct, his understanding of human agency is complex due to his account of the fall. Thus, I argue that the tensions in Calvin should remain, as his different accounts of freedom mirror the type of freedom Adam had in paradise and the disorder that the fall brought to the human faculties.
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| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 585 | 65 | 11 |
| å ¨ææµè§æ¬¡æ° | 116 | 6 | 0 |
| PDFä¸è½½æ¬¡æ° | 130 | 12 | 0 |
John Calvinâs account of human agency has been criticized for its lack of a consistent intellectualist or voluntarist explanation of free will, and recent attempts have been made allegedly to smooth out Calvinâs inconsistencies. In response, I argue that the attempt to align Calvinâs theology with either an intellectualist construct or a voluntarist construct conceals all the nuances and difficulties of Calvinâs elaborate doctrine of free choice. Although Calvin upholds the primacy of the intellect as an ideal construct, his understanding of human agency is complex due to his account of the fall. Thus, I argue that the tensions in Calvin should remain, as his different accounts of freedom mirror the type of freedom Adam had in paradise and the disorder that the fall brought to the human faculties.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 585 | 65 | 11 |
| å ¨ææµè§æ¬¡æ° | 116 | 6 | 0 |
| PDFä¸è½½æ¬¡æ° | 130 | 12 | 0 |