09/27/16

Man and Sin by Piet Schoonenberg (1964) 2.2 CB-1

Summary of text [comment] page 75

Not all acts by sinners are sins. Similarly, not all acts by the justified are virtuous. There is a divine orientation that provides a coordinate system. Perhaps, the word ‘ordination’ applies. That divine ordination may be seen in nature itself.

‘Good without grace’ consists of acts without apparent direction from ‘the divine ordination in nature’ that arises in ‘God Recognizing Himself in Love’.

This good does not derive from the divine virtue of Love, but it disposes one to the reception of love.

09/26/16

Man and Sin by Piet Schoonenberg (1964) 2.2 CA

Summary of text [comment] pages 74 and 75

What about the sinner, unable to love or practice virtue?

What does the church say about the life of a “man” who lives in a state of sin?

Grace does not justify. It prepares the way for justification.

Let us take, hypothetically, the extreme case of only two states for man: the state of love and the state of concupiscence. They may be contradict, but they are not closed. There are always moments when the other state calls.

The virtuous may slip downwards, away from love. The sinful may slip upwards, towards love.

09/16/16

Man and Sin by Piet Schoonenberg (1964) 2.2 BV

[‘Grace’ is not What the Father Recognizes.

‘Grace’ is not the Son, the Object of the Father’s Love and Recognition.

‘Grace’ is like the dynamic of their Love and Recognition. This dynamic belongs to Creation because ‘the possibility of Creation’ synchronizes with ‘the Potential of God Recognizing Himself’.

Perhaps, the theological One True Triune God may be regarded as ‘a relation outside of time (eternal and archetypal)’ even as it engenders, by belonging to the realm of actuality, ‘another relation inside of time (immanent and conditional)’.]

09/15/16

Man and Sin by Piet Schoonenberg (1964) 2.2 BU

[The nested form of the Triune God serves as the third model.

This model is open to further exploration.

Grace, like love, seems to belong to the design inherent in the normal context the Holy Spirit, who brings the Father and the Son into relation.

Grace also seems to belong to the Possibility of God’s Self-Recognition.

In this model, the word ‘grace’ points to ‘the bringing of actuality from the Possibility of God Recognizing Himself according to the Designs of the Holy Spirit’.

Yet, the word ‘grace’ differs from both ‘the Possibility of God Recognizing Himself’ and ‘the Designs of the Holy Spirit’.

‘Grace’ differs from both ‘the Foundation of Love’ and ‘Love’.

Yet, belongs to both.]