By Anthonie Vos Jaczn., Henri Veldhuis, Aline H. Looman-Graaskamp, E. Dekker, Nico W. den Bok
This learn provides the 1st English translation of Lectura I 39, a key textual content of the medieval theologian and thinker John Duns Scotus (1266--1308), including an advent and a remark. within the heritage of concept, Scotus is the 1st pupil to enhance a constant research of the fundamental Christian notions of contingency and freedom. This research are available in his very important early paintings, Lectura I 39, during which the query of no matter if God has wisdom of destiny contingents is mentioned. fact is contingent, this means that fact in its genuine form might have been in a different way; God doesn't rule by means of determinism neither is He governed via it -- neither is guy, nor is their dating. This primary perception made Christian notion shrink back from the traditional belief that every little thing is (at backside) priceless.
For graduate scholars, philosophers and theologians.
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Extra resources for Contingency and Freedom: Lectura I 39
T h e whole Book of the Twelve ends at the close of Malachi with the announce ment of the day of the Lord and the sending of Elijah the prophet. Once again, just as in the case of the Pentateuch noted already, it is natural to read the specifically messianic prophecies, like those in Ezekiel, Amos and Zechariah, in the context of the more general prophecies of the future among which they are interspersed. T h e collection of the books, therefore, and the editing of the individual books, produces a series of what can be properly called messianic prophecies, envisaging the future - sometimes evidently the immediate future.
30. 8-9; Ezek. 34. 2 3 - 2 4 and 3 7 . 2 3 - 2 5 ; Hos. 3. 5; and Pss. 89; 1 3 2 . 16 17 1 8 On the other hand, the vitality of messianic ideas in the same period is suggested not only by the Davidic texts just noted, and the oracles dis cussed above from Haggai, Zechariah 1 - 8 , and Zechariah 9 - 1 4 , but also by one or two passages on the coming of 'a saviour', 'a redeemer' or 'saviours' (Isa. 1 9 . 20; 59. 1 0 ; Obad. 2 1 ; cf. Isa. 62. 1 1 L X X acoTTjp). T h e hope reflected in these passages seems to correspond to the contemporary identification of a series of'saviours' sent by G o d in the past, notably at the time of the judges (Neh.
Messianism and the Old Testament 3i Why did things turn out in this way? T w o factors noted already may have contributed to this surprising result. First, the great Pentateuchal and prophetic series of prophecies speaks almost entirely of a single coming ruler. Secondly, the comparable non-Jewish prophecies and expectations also envisaged a single coming king. Perhaps these gentile expectations are in mind when L X X renders Gen. 49. n He - that is, the coming Israelite king - is the expectation of the nations.
Contingency and Freedom: Lectura I 39 by Anthonie Vos Jaczn., Henri Veldhuis, Aline H. Looman-Graaskamp, E. Dekker, Nico W. den Bok