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File Size: 4527 KB

Print Length: 256 pages

Simultaneous Device Usage: Unlimited

Publisher: Lexham Press (December 17, 2015)

Publication Date: December 17, 2015

Sold by: Amazon Digital Services LLC

Language: English

ASIN: B019JBRNM8

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Geerhardus Vos (1862-1949) was an American Calvinist theologian who taught Biblical Theology at Princeton Theology from 1893-1932. He wrote other books, such as Biblical Theology,The Teaching of Jesus Concerning the Kingdom of God, and the Church,Pauline Eschatology,Redemptive History and Biblical Interpretation: The Shorter Writings of Geerhardus Vos, etc. The other volumes in this series are Reformed Dogmatics: Anthropology,Reformed Dogmatics: Christology,Reformed Dogmatics: Soteriology, and Reformed Dogmatics: Ecclesiology, The Means of Grace, Eschatology.The Preface to the series points out, “The ‘Reformed Dogmatics’ stems from the period 1888-1893, when … the young Vos taught systematic theology (dogmatics) at the Theological School of the Christian Reformed Church, later renamed Calvin Theological Seminary. [It] was first published in Dutch as a hand-written manuscript in five volumes, in 1896. It was subsequently transcribed and printed in 1910.”The series is written in a “question-and-answer” format of, say, the Westminster Larger Catechism. For instance, Question 33 asks, “IS God present everywhere in the same way?” and he explains, “No, He reveals His presence in a different way in heaven than in the place of the lost, and differently on earth than above.” (Pg. 12)He rejects the concept of “middle knowledge” (e.g., On Divine Foreknowledge), stating, “knowledge… presupposes absolute certainty. Only what is certain and sure can be known… therefore, whatever is free and uncertain in itself cannot be the object of knowledge… the opponents have only invented this knowledge in order to unite God’s foreknowledge with their free will. And that they seek to unite two things here that logically exclude each other. Freedom of action in a Remonstrant sense and advance knowledge of that action are not compatible… God’s eternity… is simply overthrown by this doctrine of absolutely free will, withdrawn from God’s decree… if He thus must take up within Himself the influence of the temporal, then this destroys His eternity. The doctrine of middle knowledge denies precisely what could make it comprehensible.” (Pg. 19)He states that we must NOT seek a “decisive proof” for the Trinity in the Old Testament, because, “Old Testament revelation was not finished but only preparatory… Under the Old Testament’s dispensation the concept of the oneness of God had to be deeply impressed upon Israel’s consciousness in the face of all polytheistic inclinations… We must not imagine that the Old Testament saints were able to read in the Old Testament everything that we can read there in the light of the New.” (Pg. 38)He explains the Trinity: “There is only one divine being… In this one God are three modes of existence, which we refer to by the word ‘person’ and which are, each one, this only true God… these persons are called, Father, Son, and Holy Spirit… These three persons, although together the one true God, are nevertheless distinguished from each other insofar as they assume objective relations toward each other, address each other, love each other, and can interact with each other.” (Pg. 43)He argues that the Holy Spirit proceeds from the father AND the Son, “although the Greek church denies this. Different motives underlie this denial. It agreed above all with the mystical direction of the Greek church… Proofs for procession from the Son also are the following: a) If the Spirit does not proceed from the Son, then there is a point in the Godhead where Son and Spirit do not affect each other but are separated… b) The Son sends the Spirit in time. He would not be able to do this is the Spirit did not proceed from Him eternally… c) The Spirit is called the Spirit of the Son as the Spirit of Christ no less than the Spirit of the Father… d) All that the Spirit has, He has from the Son no less than from the Father…” (Pg. 72-73)Of God’s decrees, he observes, “God’s decree is universal; it encompasses all things… there is no distinction in the firmness with which things are determined, between the physical and the moral, the good and the evil. All are equally established by God with equally essential certainty… [Otherwise] that to which the decree does not extend remains uncertain and would intrude in an unsettling fashion into what is certainly determined. On this all-encompassing character of God’s decree and the certainty attendant on it rests the possibility of all knowledge, for without reality as certain, knowledge is not possible.” (Pg. 82-83) Nevertheless, “In the execution of this decree… there is nothing that can make God a cause of sin. On this point Scripture speaks as emphatically as possible.” (Pg. 96)He comments on Romans 9:18: “The emphasis falls on the initial words, ‘On whom He wills He shows mercy, whom He wills he hardens.’ The apostle intends to say there is no other reason for the different assignments of destiny than the absolute will of God. And this is true both for the destiny of misery as well as for the destiny of blessedness.” (Pg. 122)He suggests, “We do not have to occupy ourselves at length here about whether this reasoning is infralapsarian or supralapsarian. However, if our explanation is correct, then an infralapsarian explanation will not do justice to the words of the apostle. The question of the vessel [Rom 9:20-21] would then have never read, ‘Why have you made me thus?’ but at the most, ‘Why when I already was as I was did you ordain me to this end?’….The image of the potter does not intend to teach us that by virtue of His predestination God makes man a sinner. But there is certainly involved, we think, that in His decree regarding the destiny of creatures, God includes the sin that men themselves commit, and that the concern of His decree with sin occupies a place in His predestination of what men will be and to what end they will serve.” (Pg. 129)He notes, “Election as a discriminating election is at the same time an entirely free election. But free is still something other than arbitrary. Election would not be free if God were led by motives that He had not derived from Himself. Election would have been arbitrary if God had been entirely without any motives, something that cannot be reconciled with His wisdom… Suitability or the purposes of election is not the motivating cause in God but is much more its fruit.” (Pg. 134)Later, he adds, “The question is not whether sin comes into consideration as a factor in the decree of election and of rejection… One frequently hears the claim that those who place election above the fall teach that God has ordained men for eternal bliss and eternal misery only because He willed to do so and without considering their sin. But that is a conclusion that is not present in supralapsarianism… With equally good right one could derive a variety of conclusions from infralapsarianism from which everyone must recoil, since they seem to attack the foundation of God’s virtues.” (Pg. 144-145) He admits, however, that supralapsarianism suffers from “great harshness”: “However, one should certainly keep in view that this harshness resides in the doctrine of God’s decree as such, and supralapsarianism merely brings it out clearly.” (Pg. 150)He says that there are three interpretations of Genesis 1 & 2: “the allegorical, the mythical and the historical. The first two views, however, are untenable because within the narrative of Scripture the creation narrative is interwoven like a link in the chain of God’s saving acts. God does not make a chain of solid gold, in which the final link is a floral wreath. If the creation history is an allegory, then the narrative concerning the fall and everything further that follows can also be allegory. The writer of the Pentateuch presents his work entirely as history.” (Pg. 161) Later, he adds, “The entire creation aimed at man as its completion. It is difficult to accept that preparing for this goal took thousands of years.” (Pg. 168) However, he notes that one “who holds that the days are long time periods [should not] be regarded a heretic.” (Pg. 169)And of course, he rejects evolution: “This theory claims that everything has developed, and is still developing, from a single instance of matter by the working of certain natural laws. The theory of evolution, however, does not have an answer to the question where that matter and those laws came from. It can therefore not be a substitute for the doctrine of creation and is based, moreover, on deism.” (Pg. 182)This series will be of great interest to those seriously studying Reformed theology.

Classic! His biblical theology is excellent as well!

7/10An laconic ensample of perspicuity, terseness, and incisive logic modelled on the old summae in form, but with modern Reformed content. Easy to read and well-formatted, this straightforward text doesn't mince words, nor is it much watered down to contemporary tastes.Weak on method and lacking prolegomena, this short and to the point century-old text covers more ground in ten pages and with less ten-thousand dollar words than any modern text I am familiar with does in fifty.However, this volume contains little-to-no original thought, but is an excellent summation of the tradition as handed down -- summations which are rare today. Little prior knowledge necessary; an excellent introductory text sure to raise the level of discourse in the academy if widely adopted. A worthy successor for the Reformed to the role played in medieval universities by Aquinas' ST or in later Reformed thought by Turretin's Elenctic Institutes [though oh how far theology has fallen since the days of Aquinas! I guess all the Aquinean intellects go in to banking or science now--Ed.] - a solid foundation - in an age where schoolchildren are no longer taught rhetoric or term logic, and Aristotelianism and its method are no longer unquestioned and uncontested as the only live philosophical contenders, in a world of fractured and diverse worldviews.A standout intriduction the field, though if one seeks original research or revisionary scholarship, seek elsewhere, such as in Jensen's 'The Triune God' or Bavinck's 'Reformed Dogmatics' vol II. (Or, for a more-than-slightly-heretical social Trinitarian view, Moltmann's 'Trinity and Kingdom'.)

Great content, easy read but too expensive

I have been looking forward to buying this!! Very good but consice.

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