Perspectief 2019-43

2019-43 Thema - Dordt en Franciscus over de bestemming van de mens Prof. dr. Eduardo Echeverria 113 as a work of God’s divine election in his dealings with human persons is a mystery. This truth is not shrouded in darkness; rather, to say it is a mystery just means that there is always more to know of that truth we already know by faith’s knowledge of the Word of God (132, 170, 180). “Ecclesia reformata semper reformanda secundum verbum Dei ” (132). We continue to deepen and develop our understanding of this truth in accordance with the Word of God, “als de primaire gezagsbron in de kerk” (132). Furthermore, although not clearly stated by Van den Brink, his concern to maintain the meaning and truth of what the Canons assert, suggests that he is concerned with the material continuity of dogmatic truth. Therefore, a more complete and perfect statement of this truth regarding divine election does not falsify the statements it supersedes, such as those found in the Canons. Inadequacy of expression does not mean inexpressibility of doctrinal truth. Moreover, Van den Brink doesn’t dismiss ecclesial warrants such as tradition (creeds and confessions), a teaching office, and conscience, in the pattern of theological authority to which he sub- scribes. Therefore, he could have more clearly affirmed a necessary and intrinsic relatedness of tradition and the Church to Scripture. The church can justify no truth from Scripture alone, but for that matter neither from tradition alone nor from the magisterium alone, and certainly not from conscience alone. In this pattern of theological authority, a prima scriptura is affirmed. Now, the various ways in which this mystery has been grasped and formulated is a problem such that it is difficult to see the internal consistency and coherence of these formulations (173, 175). Consider the theological formulations of the mystery of divine election and human freedom that has resulted in the apparent loss of man’s authentic freedom; the reconciliation of God’s foreknowledge, decrees, and efficacious grace with our freedom of will. Alternatively, there are those formulations that in explaining human freedom present us with the problem of showing how God’s sovereignty in knowledge is such that he has infallible knowledge of man’s free future acts. Or formulations about the reconciliation of the mystery of predestination (possibly restricted predestining grace) with God’s universal will to save; or how infinite justice, mercy, goodness, and sovereign freedom are intimately reconciled in the incomprehensible union of the Godhead itself. Consider the examples given by Van den Brink. “De Bijbel bevat nog tal van . . . passages die betrekking hebben op de weg die God gaat met mensen. Daarin worden soms andere