THE PRINCIPLE OF ARTICULATION IN CALVINS THEOLOGY

Roy Graf

Background
Every

system of thought, especially in philosophy and theology, involves a center or principle of articulation. This is in this way because the products of the human reasonsin this case, systems of thoughtsreflect the structure of the human reason.

Background
Human

reason or knowledge involves three basic elements: the knower, the object of knowing and the relationship or union between them. Tillich: knowing is a form of union. In every act of knowledge the knower and that which is known are united; the gap between subject and object is overcome.

Background
These

three elements have different functions. The objects role is basically the communication of the properties of the object into the subject. In this role, the object provides the ontic information to the ontological framework of the structure of knowledge.

Background
The

cognitive subject, which when considered from the objects view appears to be essentially receptive, is also, when seen from the subjects perspective, called to play a creative function in the relational structure of the knowledge.

Background
This

means that the knower is not a passive receptor of the objects information but an active one. The knower has a set of previous presuppositions that are the result of his/her personal experience working as categories of thought in the light of which the object is interpreted. In this sense, the knower provides the epistemological framework of the structure of reason.

Background
On

the other hand, the relationship between the first two elements permits to understand the function of the third element. As Canale says, the ontological and epistemological frameworks of reasons structure in their relationship provide the base for the unity and coherence of the cognitive enterprise as a whole. That coherence and unity of meaning is what is known as a system of meanings or significations.

Background
In

consequence, this relationship or element of unity is, at the same time, a principle of articulation. The structure of knowledge is necessarily a systematic one, by articulating meaning as a whole. In this systematic structure of knowledge, the parts find meaning in relation to the whole.

Background
The

understanding of the interpretation of reality as a whole provides reason with the context or background needed for the constitution of meaning as a system. The understanding of the whole has been traditionally the task of metaphysics, but it has also been designated by other terms such a world-view or cosmology.

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Background
Then,

the structure of the reason includes not only the ontological and epistemological framework but also the metaphysical framework.

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Background
Every

system of thought is built on basic assumed interpretation or presuppositions of the frameworksontological, epistemological and metaphysicalof the structure of the reason. The most basic one is the presupposition regarding the interpretation of being (ontological framework), also termed principle of reality.

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Background
The

second, based on the first one, is the presupposition regarding the interpretation of the knowledge (epistemological framework), also called principle of knowledge. The third, connecting the two previous, is the interpretation regarding the whole and the parts (metaphysical framework), also called principle of articulation.

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Background

Catholicism has paid attention to metaphysics (or the relationship between the whole and the parts) because in building its theology, philosophy has always played a fundamental role. According to the Catholic perspective, some type of first philosophy is needed in order to illuminate and further substantiate theologys doctrinal claims. Only some prima philosophia, theologically controlled, can explicate, in its own order of intelligibility, the universal, perduring, materially continuous claims of Christian faith and thought.

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Background
Protestantism,

however, claimed that its doctrines were based on the sola Scriptura principle. Consequently Luther, for example, rejected scholastic theology and philosophy. Reformers, generally speaking, were interested in a new understanding of salvation. In this sense, Protestant theology can be considered as a soteriological criticism of Catholic theology rejecting any possibility of human merits in the process of salvation.

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Background
Of

course, this soteriological criticism had implications for the entire interpretation of Christian doctrines and the Christian life of the believers and the logical result was a new system of Christian thought. In this context, Calvin emerges as the great systematizer of Protestant theology, and, even more, as one of the most important theologians of all times.

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Background
However,

in spite of his great work of systematization, the principle of articulation of his theology remains elusive. In general, the central articulating factor in his theology has been understood as a conceptual center without consideration of the Calvins metaphysical perspective. This fact is evident because different identifications of this articulating center have been suggested.

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Background
During

the nineteenth century, predestination was considered the center. Wendel, however, evaluates that predestination is related to Calvins ecclesiology and it should not be considered as the center of Calvins theology at all. Wendel sees the dominant idea of Calvins theology as the absolute transcendence of God regarding the human being.

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Background
Other

interprets the articulating center of Calvins theology regarding the issue of the sovereignty of God. On the other hand, Paul Tillich believes that, while the center of Calvins theology is related to the doctrine of God, his emphasis is the majesty of God. In a different direction, Richard A. Muller proposes that Christ and predestination is the center of Calvins theology.

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Background

The disagreement regarding the identification of the central principle articulating Calvins system of theology means that it is necessary a new approach to this issue. Generally speaking, this question is discussed on the doctrinal level of the Calvins system of theology. The analysis of Calvins metaphysics, however, i.e. his understanding of the reality as a whole structured around an articulating principle, can provide a different way of addressing this issue.

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Background
This

approach implies the real principle of unity or articulation is an ontological principle that is part of the reality. At the same time is an epistemological principle because it articulates the interpretation of the reality as a system in the light of the knowers ontological and epistemological presuppositions.

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Background
Therefore,

the principle of articulation is more than a mere conceptual center selected by a thinker in order to organize a system of thoughtin this case, a theological system. Whether it is explicitly identified as such or not, the principle of articulation is always present in every system of thought. It is a necessary condition of the human knowledge.

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Statement of the Problem

On

the basis of the previous considerations, this paper wants to answer the following question: What is the principle of articulation in Calvins system of theology?

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Purpose of the Study

The

purpose of this study is to identify the principle of articulation in Calvins system of theology and the way that this principle works in his theology.

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Methodology
This

paper will follow a systematic approach to the topic. Chapter two will analyze the ontological, epistemological and metaphysical presuppositions implicated in Calvins system of theology. In this way, this chapter will provide the basis for the discussion in the following chapter.

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Methodology
Chapter

three will provide an identification of the principle of unity and articulation in Calvins system of theology and its complexity. The chapter also will demonstrate how that principle of unity and articulation operates in relation to Calvins understanding of creation, salvation, the church and the last things. Chapter fourth will offer the final conclusions of this paper.

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Provisional Outline

INTRODUCTION ONTOLOGY, EPISTEMOLOGY AND METAPHYSICIS IN CALVINS THEOLOGICAL SYSTEM Philosophical Influences in Calvins Theology Ontological Presuppositions Epistemological Presuppositions Metaphysical Presuppositions

GOD, CHRIST AND HIS WORK IN CALVINS SYSTEM OF THEOLOGY God, Providence and Predestination Christ and his Work: The Principle of Unity and Articulation The Principle of Articulation and the System

Christ and Creation Christ and Salvation (include the idea of original sin) Christ and the Church Christ and the Last Things

CONCLUSIONS