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I apologize as this is off topic but, have you read Wilhelmus à Brakel's "Christian's Reasonable Service?" I would highly commend that to you. It would be in my top picks for a desert island.I have read the Institutes of the Christian religion by Calvin, and the 4 part Systematic Theology by Charles Hodge, but not anything by Turretin himself.
How would he compare to Calvin and Hodge on reading difficulty?
Wasn't Hodge influenced by Turretin?Calvin: Summary of Christian Faith. Very basic.
Turretin: Analytical breakdown of Roman Catholicism, Socinianism, and Arminianism from Reformed point of view.
Hodge: Turretin-Lite.
Wasn't Hodge influenced by Turrentin?
I have nothing of value to add but I do think anyone in the future searching topics for a comparison on Calvin, Turretin, and Hodge, isn't going to find this one since all three are misspelled!
Thank you. I did not know how to get back to that title to change it!I fixed the title, at least....
In terms of the style of writing, Francis Turretin is not that hard to read. However, he tends to pack so much information into such a short space that it is probably not advisable to read much more than 10 pages of him a day (maybe 20 at most, at a stretch).
Wasn't Hodge influenced by Turretin?
In terms of the style of writing, Francis Turretin is not that hard to read. However, he tends to pack so much information into such a short space ...
Indeed and not off topic, per se, as I have always considered à Brakel to be a kinder, gentler, version of his contemporary Turretin, although he never quoted Turretin in his CRS.I apologize as this is off topic but, have you read Wilhelmus à Brakel's "Christian's Reasonable Service?" I would highly commend that to you. It would be in my top picks for a desert island.
From what I recall reading/hearing, Charles Hodge wrote his Systematic Theology because the level of Latin among divinity students was too poor for them to be required to read Turretin.
I agree with this assessment. I would add one thing: I feel that the sentence length and structure can be cumbersome in Turretin at times. I find myself having to read some sentence multiple times, omitting parenthetical asides, etc., to get the sense. Perhaps it’s the handicap of my having a severe one-track mind (i.e., I cannot handle asides very well in reading), but this has been the primary difficulty with Turretin for me.
So Hodge would be in a sense giving to us in English the summary of what Turretin wrote in the Latin then?From what I recall reading/hearing, Charles Hodge wrote his Systematic Theology because the level of Latin among divinity students was too poor for them to be required to read Turretin.
Logos software has the English version of Turretin now available, but was just trying to see if would be worth to purchase, as Hodge was hard for me to read and digest, and so think Turretin might be even harder .However, by the time Hodge got around to publishing his 3-volume (not 4) ST (early 1870s), Turretin had already been translated into English, at Hodge's behest. The translation was available in Princeton's library for consultation (although, of course, it wasn't published until the 1990s).
I wonder if it would be good to have someone upadte his work, and eliminate those references tothose unknown persons that he was quoting, as believe that they did publish Hodge with his mumerous interactions between him and the Church of Rome was deleted out of the books.Turretin is definitely not for beginners (I know - I'm within about 200 pages of finishing Volume 3). His style is extremely condensed and dense. You really need to come up for air every few sentences. And he cites many obscure or near-obscure persons from the centuries before his own time. Although, regarding the Catholics, his main opponent if Robert Bellarmine. But, I would not steer a beginner in Turretin's direction.
I wonder if it would be good to have someone upadte his work, and eliminate those references tothose unknown persons that he was quoting, as believe that they did publish Hodge with his mumerous interactions between him and the Church of Rome was deleted out of the books.
You have persuaded me to buy this ebook and read it now.No. He didn't reference many unknown people, and part of the genius of the P&R edition is that all of the references are easily accessible (and many in English).
The modern edition of Turretin is almost perfect with regards to formatting.
Paper set:You have persuaded me to buy this ebook and read it now.
Thanks, as I have Logos bible software, so will go that route, as really like how they hyperlink to other books under the same category, in this case theology.Paper set:
https://www.amazon.com/Institutes-Elenctic-Theology-3-Set/dp/0875524567
Cheaper:
https://www.heritagebooks.org/products/institutes-of-elenctic-theology-3-vols-turretin.html
Electronic version would have to be using Logos:
https://www.logos.com/product/30296/institutes-of-elenctic-theology
Which would make the installation of Logos Basic (free!) worth the effort:
https://www.logos.com/product/136022/basic
I am not sure if the now defunct BibleWorks had it for sale, or whether Accordance has an electronic version.
So Hodge would be in a sense giving to us in English the summary of what turretin wrote in the latin then?
Was Hodge saying here then that while we canknow God by His divine attributes, God is still more than those same attributes?Hodge also took the doctrine of God in a slightly different direction. Hodge, like Dabney, was critical of the way that divine simplicity had moved in a hyper direction. By the end of the scholastic period, given the proposition that God is his attributes, we were left with
Attribute A = Attribute B = the Divine Essence.
“To say, as the schoolmen, and so many even of Protestant theologians, ancient and modern, were accustomed to say, that the divine attributes differ only in name, or in our conceptions, or in their effects, is to destroy all true knowledge of God...If in God knowledge is identical with eternity, knowledge with power, power with ubiquity, and ubiquity with holiness, then we are using words without meaning (I: 371-372).
The attributes of God, therefore, are not merely different conceptions in our minds, but different modes in which God reveals himself to his creatures...just as our several faculties are different modes in which the inscrutable substance self reveals itself in our consciousness and acts (I: 374).
Thanks for this, as I just had remembered reading someone who looked at the ST of Hodge as being his take on the theology of Turretin.I don't think this is strictly accurate. I've read AA Hodge's biography of his father and Calhoun's two volume work on Princeton Seminary so while I don't have time to look up the exact reference, I do remember that Hodge was professor of Systematic Theology and that Turretin was the textbook. However, Hodge's lecture notes were being copied by students and if I recall correctly, they begged him to print them to save their eyesight and time spent in copying. Plus, his Systematic Theology wasn't published until a few years before his death, so Turretin would have been used (or his lectures) for most of his tenure.
Thus if I remember correctly, the systematic theology came more out of his lecture notes (although AA Hodge says they were fresh compositions and not directly from the notes) rather than abridging Turretin. Certainly his systematic theology reflects Hodge's own thinking and structure, though no doubt influenced heavily by Turretin. But it is no mere summary of Turretin by any means, even if only for the Scottish Common Sense reasoning he employs and German and other world philosophies he critiques.
I don't remember about the condition of the student's Latin.
Was Hodge saying here then that while we canknow God by His divine attributes, God is still more than those same attributes?
I am not sure of what he was saying in your quote of him, what was he then really addressing?I don't think that was the issue he was addressing.
Hodge also took the doctrine of God in a slightly different direction. Hodge, like Dabney, was critical of the way that divine simplicity had moved in a hyper direction. By the end of the scholastic period, given the proposition that God is his attributes, we were left with
Attribute A = Attribute B = the Divine Essence.
“To say, as the schoolmen, and so many even of Protestant theologians, ancient and modern, were accustomed to say, that the divine attributes differ only in name, or in our conceptions, or in their effects, is to destroy all true knowledge of God...If in God knowledge is identical with eternity, knowledge with power, power with ubiquity, and ubiquity with holiness, then we are using words without meaning (I: 371-372).
The attributes of God, therefore, are not merely different conceptions in our minds, but different modes in which God reveals himself to his creatures...just as our several faculties are different modes in which the inscrutable substance self reveals itself in our consciousness and acts (I: 374).