15_Mon_Oct_20_2008_ChurchHist_13-saved

15_Mon_Oct_20_2008_ChurchHist_13-saved - 15 uncheckedChurch...

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Unformatted text preview: 15- uncheckedChurch History 13Warren SmithMonday, October 20, 2008Pre-FallVoluntas – Rectitudo - CurvatusLiberum abritriumLibertas Posse non peccare non posse non peccore non posse peccareFallCurvatus - Concupiscentia Pride = autonomy GraceFaithEschatonExam:Identifications: every discipline has its own distinctive technical vocabulary. Why did different theologians take different positions. We need to know the narrative, but we also need to know how to analyze.Augustine:Page 1 of 8Oct 20, 2008Last time, he was laying out for us Augustine’s theory of grace and the will. He started out arguing for a strong “free will” defensive. Sin or not sin seems to be purely in the realm of our free will. But as the thinks through it to get through the Manacheans idea of the body being evil, he thinks about the Platonic idea of the freedom of the will might be going just a bit too far. So, he thinks of the will before the fall, the will after the fall, and the will as it is effected by grace.The orientation of the soul is rectitude: It is upright in stature because it is focusing on God, who is the focus of all rightness.So our capacity to choose is informed by the rectitude. That is the character of libertas: to know the good that is God and to do the good.But then the fall. We share in Adam’s guilt, we share the punishment. At the same time there is a corruption of the will. After the fall, our will know longer has the character of rectitude. It takes on the character of curvatus, it is turned in upon itself. And therefore, this character of curvatus, turned in upon itself, is disordered love. A failure to love God rightly above all things, and then from God love all things appropriately.The curvatus, is a disordered love because we start from a love of self, and start from judging by whether something is pleasing to oneself.One of the qualities is concuspentia. Concupecience, we tend to think about it in a sexual way. When Augustine uses the term, he doesn’t mean only sexual desire, but rather covetousness. You desire things and you desire to control those things, and you desire the power to control things.Corresponds in many ways to Nietsche’s will to power. It reflects the will to pride.Libertas is cleaving to God. Pride doesn’t submit; doesn’t want to be the servant, but wants to be the master. Wants autonomy. Auto = self; nomy = law. A law unto one’s self. Instead of being a servant to God, one seeks to make one’s own self the one in control, to be one’s own master,...
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This note was uploaded on 02/27/2012 for the course CHHIST 13 taught by Professor Warrensmith during the Fall '08 term at Duke.

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15_Mon_Oct_20_2008_ChurchHist_13-saved - 15 uncheckedChurch...

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