The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology

Journal of the History of Ideas

Volumn 59, Issue 3, 1998, Pages 437-461

  Oakley, Francis ^a  

^a NONE

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EID: 0007363790     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3653896     Document Type: Article

References (238)

1. See, e.g., Robert M. Adams, "Divine Command Metaethics Modified Again," Journal of Religious Ethics, 7 (1979), 66-79; Janine Marie Itziak (ed.), Divine Command Morality: Historical and Contemporary Readings (New York, 1979); Paul Helms, (ed.), Divine Command and Morality (Oxford, 1981); P. Alston, "Some Suggestions for Divine Command Theorists," in Divine Nature and Human Language: Essays in Philosophical Theology, ed. P. Alston (Ithaca, 1989).
2. See, e.g., Robert M. Adams, "Divine Command Metaethics Modified Again," Journal of Religious Ethics, 7 (1979), 66-79; Janine Marie Itziak (ed.), Divine Command Morality: Historical and Contemporary Readings (New York, 1979); Paul Helms, (ed.), Divine Command and Morality (Oxford, 1981); P. Alston, "Some Suggestions for Divine Command Theorists," in Divine Nature and Human Language: Essays in Philosophical Theology, ed. P. Alston (Ithaca, 1989).
3. See, e.g., Robert M. Adams, "Divine Command Metaethics Modified Again," Journal of Religious Ethics, 7 (1979), 66-79; Janine Marie Itziak (ed.), Divine Command Morality: Historical and Contemporary Readings (New York, 1979); Paul Helms, (ed.), Divine Command and Morality (Oxford, 1981); P. Alston, "Some Suggestions for Divine Command Theorists," in Divine Nature and Human Language: Essays in Philosophical Theology, ed. P. Alston (Ithaca, 1989).
4. See, e.g., Robert M. Adams, "Divine Command Metaethics Modified Again," Journal of Religious Ethics, 7 (1979), 66-79; Janine Marie Itziak (ed.), Divine Command Morality: Historical and Contemporary Readings (New York, 1979); Paul Helms, (ed.), Divine Command and Morality (Oxford, 1981); P. Alston, "Some Suggestions for Divine Command Theorists," in Divine Nature and Human Language: Essays in Philosophical Theology, ed. P. Alston (Ithaca, 1989).
5. See Gijsbert van den Brink, Almighty God: A Study of the Doctrine of Divine Omnipotence (Kempen, 1993).
6. See, e.g., Anthony Kenny, The God of the Philosophers (Oxford, 1979), 112-15, and James Conant, "The Search for Logically Alien Thought: Descartes, Kant, Frege, and the Tractatus," Philosophical Topics, 20 (1991), 115-80 (esp. 115-23).
7. See, e.g., Anthony Kenny, The God of the Philosophers (Oxford, 1979), 112-15, and James Conant, "The Search for Logically Alien Thought: Descartes, Kant, Frege, and the Tractatus," Philosophical Topics, 20 (1991), 115-80 (esp. 115-23).
8. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
9. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
10. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
11. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
12. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
13. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
14. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
15. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
16. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
17. J. Mackie, "Evil and Omnipotence," Mind, 64 (1955), 200-212; Van den Brink, Almighty God, 134, notes that between 1955 and 1990 over a hundred journal articles or sections of books were devoted to the concept of omnipotence. See his bibliography (276-95) and, as examples, G. B. Keene, "A Simpler Solution to the Paradox of Omnipotence," Mind, 69 (1960), 74-78; Michael Dummett, "Bringing about the Past," Philosophical Review, 73 (1964), 338-59; P. T. Geach, "Omnipotence," Philosophy, 48 (1973), 7-20; idem, "An Irrelevance of Omnipotence," ibid., 327-33; Jonathan Harris, "Geach on God's Alleged Ability to do Evil," ibid., 51 (1976), 208-15; Alvin Plantinga, "Possible Worlds," The Listener (13 May, 1976), 604-6; M. MacBeath, "Geach on Omnipotence and Virginity," Philosophy, 62 (1988), 395-400; also Linwood Urban and Douglas N. Walton (eds.), The Power of God: Readings on Omnipotence and Evil (New York, 1978).
18. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
19. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
20. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
21. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
22. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
23. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
24. Not excluding St. Jerome's enduringly popular speculation concerning God's inability to restore the virginity of a fallen woman, on which, see Kenny, The God of the Philosophers, 100, Geach, "Omnipotence," 15, MacBeath, "Geach on Omnipotence and Virginity," 345-400, and Damiani's extreme claims for the reach of the divine power in his famous disputation (ca. 1067) and his speculations about God's ability even to undo the past - i.e., so to act that an actual historical event would not have occurred. See, especially, André Cantin (ed.), Pierre Damian: Lettre sur la toute-puissance divine (Paris, 1972), 385-90, 432, 442-44, 446, 448-50, 472-80. Brief comments in Kenny, The God of the Philosophers, 100-102, and Francis Oakley, Omnipotence, Covenant, and Order: An Excursion in the History of Ideas from Abelard to Leibniz (Ithaca, 1984), 41-46; also Irven Michael Resnick, Divine Power and Possibility in St. Peter Damiani's De divina omnipotentia (New York, 1992). To such issues Lombard had devoted distinctions 42-44 of the first book of his textbook (ca. 1158), making them thereby part of the required agenda for subsequent theologians on into the early-modern era.
25. The words are those of William J. Courtenay, Capacity and Volition: A History of the Distinction of Absolute and Ordained Power (Bergamo, 1990), 11.
26. Of the philosophers who have contributed to the contemporary omnipotence debate this distinction has been discussed only by Geach, "An Irrelevance of Omnipotence," 328, and Harris, "Geach on God's Alleged Ability to do Evil," 209.
27. Of the philosophers who have contributed to the contemporary omnipotence debate this distinction has been discussed only by Geach, "An Irrelevance of Omnipotence," 328, and Harris, "Geach on God's Alleged Ability to do Evil," 209.
28. Oakley, Omnipotence, Covenant, and Order (1984); Eugenio Randi, Il sovrano e l'orologiaio. Due immagini di Dio nel dibattito sulla "potentia absoluta" fra XIII e xiv secolo (Florence, 1987); Courtenay, Capacity and Volition (1990); Lawrence Moonan, Divine Power. The Medieval Power Distinction up to its Adoption by Albert, Bonaventure and Aquinas (Oxford, 1994); and Angela Vitesse (ed.), Sopra la volta del mondo: onnipotenza e potenza assoluta di Dio tra Medioevo e eta Moderna (Bergamo, 1986).
29. Oakley, Omnipotence, Covenant, and Order (1984); Eugenio Randi, Il sovrano e l'orologiaio. Due immagini di Dio nel dibattito sulla "potentia absoluta" fra XIII e xiv secolo (Florence, 1987); Courtenay, Capacity and Volition (1990); Lawrence Moonan, Divine Power. The Medieval Power Distinction up to its Adoption by Albert, Bonaventure and Aquinas (Oxford, 1994); and Angela Vitesse (ed.), Sopra la volta del mondo: onnipotenza e potenza assoluta di Dio tra Medioevo e eta Moderna (Bergamo, 1986).
30. Oakley, Omnipotence, Covenant, and Order (1984); Eugenio Randi, Il sovrano e l'orologiaio. Due immagini di Dio nel dibattito sulla "potentia absoluta" fra XIII e xiv secolo (Florence, 1987); Courtenay, Capacity and Volition (1990); Lawrence Moonan, Divine Power. The Medieval Power Distinction up to its Adoption by Albert, Bonaventure and Aquinas (Oxford, 1994); and Angela Vitesse (ed.), Sopra la volta del mondo: onnipotenza e potenza assoluta di Dio tra Medioevo e eta Moderna (Bergamo, 1986).
31. Oakley, Omnipotence, Covenant, and Order (1984); Eugenio Randi, Il sovrano e l'orologiaio. Due immagini di Dio nel dibattito sulla "potentia absoluta" fra XIII e xiv secolo (Florence, 1987); Courtenay, Capacity and Volition (1990); Lawrence Moonan, Divine Power. The Medieval Power Distinction up to its Adoption by Albert, Bonaventure and Aquinas (Oxford, 1994); and Angela Vitesse (ed.), Sopra la volta del mondo: onnipotenza e potenza assoluta di Dio tra Medioevo e eta Moderna (Bergamo, 1986).
32. Oakley, Omnipotence, Covenant, and Order (1984); Eugenio Randi, Il sovrano e l'orologiaio. Due immagini di Dio nel dibattito sulla "potentia absoluta" fra XIII e xiv secolo (Florence, 1987); Courtenay, Capacity and Volition (1990); Lawrence Moonan, Divine Power. The Medieval Power Distinction up to its Adoption by Albert, Bonaventure and Aquinas (Oxford, 1994); and Angela Vitesse (ed.), Sopra la volta del mondo: onnipotenza e potenza assoluta di Dio tra Medioevo e eta Moderna (Bergamo, 1986).
33. Thus Joseph Kleutgen, Institutiones Theologicae in usum scholarum: I De ipso dei (Ratisbon, 1881), 384-86 [Pars I, lib. 1, qu. 3, cap. 4, art 4]. Cf. A. Farges and D. Barbadette, Cours de philosophie scolastique d'après la pensée d'Aristote et de S. Thomas mise au courant de la science moderne (2 vols., Paris, 1898), II, 352 [Lib. II, cap. 2, art. 3, §91B].
34. Thus Joseph Kleutgen, Institutiones Theologicae in usum scholarum: I De ipso dei (Ratisbon, 1881), 384-86 [Pars I, lib. 1, qu. 3, cap. 4, art 4]. Cf. A. Farges and D. Barbadette, Cours de philosophie scolastique d'après la pensée d'Aristote et de S. Thomas mise au courant de la science moderne (2 vols., Paris, 1898), II, 352 [Lib. II, cap. 2, art. 3, §91B].
35. See Lawrence Moonan, "St. Thomas Aquinas on Divine Power," Atti del Congresso Internazionale per il VII centenario di san Tommaso, 3 (Naples, 1977), 366-407, and Divine Power, 228-95.
36. See Lawrence Moonan, "St. Thomas Aquinas on Divine Power," Atti del Congresso Internazionale per il VII centenario di san Tommaso, 3 (Naples, 1977), 366-407, and Divine Power, 228-95.
37. 6), III; Étienne Gilson, History of Christian Philosophy in the Middle Ages (New York, 1955), and The Christian Philosophy of St. Thomas Aquinas (New York, 1956); F. C. Copleston, Aquinas (Harmondsworth, Middlesex, 1955), and A History of Philosophy (9 vols.; New York, 1943-75), II and III.
38. 6), III; Étienne Gilson, History of Christian Philosophy in the Middle Ages (New York, 1955), and The Christian Philosophy of St. Thomas Aquinas (New York, 1956); F. C. Copleston, Aquinas (Harmondsworth, Middlesex, 1955), and A History of Philosophy (9 vols.; New York, 1943-75), II and III.
39. 6), III; Étienne Gilson, History of Christian Philosophy in the Middle Ages (New York, 1955), and The Christian Philosophy of St. Thomas Aquinas (New York, 1956); F. C. Copleston, Aquinas (Harmondsworth, Middlesex, 1955), and A History of Philosophy (9 vols.; New York, 1943-75), II and III.
40. 6), III; Étienne Gilson, History of Christian Philosophy in the Middle Ages (New York, 1955), and The Christian Philosophy of St. Thomas Aquinas (New York, 1956); F. C. Copleston, Aquinas (Harmondsworth, Middlesex, 1955), and A History of Philosophy (9 vols.; New York, 1943-75), II and III.
41. 6), III; Étienne Gilson, History of Christian Philosophy in the Middle Ages (New York, 1955), and The Christian Philosophy of St. Thomas Aquinas (New York, 1956); F. C. Copleston, Aquinas (Harmondsworth, Middlesex, 1955), and A History of Philosophy (9 vols.; New York, 1943-75), II and III.
42. For discussions of the historiography, see Courtenay, Capacity and Volition, 11-24; Gijsbert van den Brink, "De absolute en geordineerde macht van God. Opmerkingen bij de ontwikkeling van een onderscheid," Nederlands Theologisch Tijdschrift, 45 (1991), 204-22; and cf. Randi, Il sovrano e l'orologiaio, 1-12.
43. For discussions of the historiography, see Courtenay, Capacity and Volition, 11-24; Gijsbert van den Brink, "De absolute en geordineerde macht van God. Opmerkingen bij de ontwikkeling van een onderscheid," Nederlands Theologisch Tijdschrift, 45 (1991), 204-22; and cf. Randi, Il sovrano e l'orologiaio, 1-12.
44. For discussions of the historiography, see Courtenay, Capacity and Volition, 11-24; Gijsbert van den Brink, "De absolute en geordineerde macht van God. Opmerkingen bij de ontwikkeling van een onderscheid," Nederlands Theologisch Tijdschrift, 45 (1991), 204-22; and cf. Randi, Il sovrano e l'orologiaio, 1-12.
45. See above, note 5.
46. Ep. XXII (Ad Eustochium), in Select Letters of St. Jerome, ed. F. A. Wright (London, 1973), 62; Cantin (ed.), Pierre Damien: Lettre sur la toute-puissance divine, 406.
47. Ep. XXII (Ad Eustochium), in Select Letters of St. Jerome, ed. F. A. Wright (London, 1973), 62; Cantin (ed.), Pierre Damien: Lettre sur la toute-puissance divine, 406.
48. Moonan, Divine Power, 57-61, rejects the suggestion of William J. Courtenay, "The Dialectic of Omnipotence in the High and Late Middle Ages," in Divine Omniscience and Omnipotence in Medieval Philosophy, ed. T. Rudavsky (Dordrecht, 1985), 247, that an earlier instance of the distinction's use had occurred in an anonymous commentary on the Pauline epistles dating to around 1200.
49. Moonan, Divine Power, 57-61, rejects the suggestion of William J. Courtenay, "The Dialectic of Omnipotence in the High and Late Middle Ages," in Divine Omniscience and Omnipotence in Medieval Philosophy, ed. T. Rudavsky (Dordrecht, 1985), 247, that an earlier instance of the distinction's use had occurred in an anonymous commentary on the Pauline epistles dating to around 1200.
50. E.g., whether a means for our redemption other than Christ's incarnation, suffering, and death was possible for God (Moonan, Divine Power, 64-66).
51. The work is Compendium theologicae veritatis of the Dominican, Hugh of Strasbourg (fl. 1265) (Moonan, Divine Power, 319-26).
52. r.
53. v, for the same claim. John F. Boler, "Intuitive and Abstractive Cognition," in The Cambridge History of Later Medieval Philosophy, ed. Norman Kretzmann, Anthony Kenny, and Jan Pinborg (Cambridge, 1982), 460-78.
54. v, for the same claim. John F. Boler, "Intuitive and Abstractive Cognition," in The Cambridge History of Later Medieval Philosophy, ed. Norman Kretzmann, Anthony Kenny, and Jan Pinborg (Cambridge, 1982), 460-78.
55. v, for the same claim. John F. Boler, "Intuitive and Abstractive Cognition," in The Cambridge History of Later Medieval Philosophy, ed. Norman Kretzmann, Anthony Kenny, and Jan Pinborg (Cambridge, 1982), 460-78.
56. v, for the same claim. John F. Boler, "Intuitive and Abstractive Cognition," in The Cambridge History of Later Medieval Philosophy, ed. Norman Kretzmann, Anthony Kenny, and Jan Pinborg (Cambridge, 1982), 460-78.
57. See Annaliese Maier, Die Vorläufe Galileis im 14. Jahrhundert: Studien zur Naturphilosophie der Spätscholastik (Rome, 1949), esp. 155-215; Edward Grant, "The Condemnation of 1277, God's Absolute Power, and Physical Thought in the Late Middle Ages," Viator, 10 (1970), 211-44; e.g. John E. Murdoch, "Infinity and Continuity," in The Cambridge History of Later Medieval Philosophy, ed. Kretzmann et al., 566-69; Amos Funkenstein, Theology and the Scientific Imagination from the Middle Ages to the Seventeenth Century (Princeton, 1986), esp. 59-63, 152-79.
58. See Annaliese Maier, Die Vorläufe Galileis im 14. Jahrhundert: Studien zur Naturphilosophie der Spätscholastik (Rome, 1949), esp. 155-215; Edward Grant, "The Condemnation of 1277, God's Absolute Power, and Physical Thought in the Late Middle Ages," Viator, 10 (1970), 211-44; e.g. John E. Murdoch, "Infinity and Continuity," in The Cambridge History of Later Medieval Philosophy, ed. Kretzmann et al., 566-69; Amos Funkenstein, Theology and the Scientific Imagination from the Middle Ages to the Seventeenth Century (Princeton, 1986), esp. 59-63, 152-79.
59. See Annaliese Maier, Die Vorläufe Galileis im 14. Jahrhundert: Studien zur Naturphilosophie der Spätscholastik (Rome, 1949), esp. 155-215; Edward Grant, "The Condemnation of 1277, God's Absolute Power, and Physical Thought in the Late Middle Ages," Viator, 10 (1970), 211-44; e.g. John E. Murdoch, "Infinity and Continuity," in The Cambridge History of Later Medieval Philosophy, ed. Kretzmann et al., 566-69; Amos Funkenstein, Theology and the Scientific Imagination from the Middle Ages to the Seventeenth Century (Princeton, 1986), esp. 59-63, 152-79.
60. See Annaliese Maier, Die Vorläufe Galileis im 14. Jahrhundert: Studien zur Naturphilosophie der Spätscholastik (Rome, 1949), esp. 155-215; Edward Grant, "The Condemnation of 1277, God's Absolute Power, and Physical Thought in the Late Middle Ages," Viator, 10 (1970), 211-44; e.g. John E. Murdoch, "Infinity and Continuity," in The Cambridge History of Later Medieval Philosophy, ed. Kretzmann et al., 566-69; Amos Funkenstein, Theology and the Scientific Imagination from the Middle Ages to the Seventeenth Century (Princeton, 1986), esp. 59-63, 152-79.
61. v.
62. v.
63. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
64. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
65. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
66. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
67. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
68. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
69. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
70. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
71. For the legal usage, see Francis Oakley, "Jacobean Political Theology: The Absolute and Ordinary Powers of the King," JHI, 29 (1968), 323-46; idem, "The Hidden and Revealed Wills of James I: More Political Theology," Studia Gratiana, 15 (1972), 365-75; idem. Omnipotence, Covenant, and Order, 93-118; Michael Wilks, The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1964), 294-95, 311, 319, 394-95, 441. J. Marrone, "The Absolute and Ordained Powers of the Pope: A Quodlibetical Question of Henry of Guent," Medieval Studies, 35 (1974), 7-27; Eugenio Randi, "La Vergine e il papa. Potentia Dei absoluta e plenitudo potestatis papale nel xiv secolo," History of Political Thought, 5 (1984), 425-45; idem, Il sovrano e l'orologiaio, 33-36, 88-94; J. P. Canning, The Political Thought of Baldus de Ubaldis (Cambridge, 1987), 74-76; Kenneth Pennington, The Prince and the Law: 1200-1600 (Berkeley, 1993), 64-77.
72. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
73. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
74. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
75. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
76. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
77. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
78. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
79. r. Charles Trinkaus, In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought (2 vols., London, 1970), 51-102, and "Coluccio Salutati's Critique of Astrology in the Context of his Natural Philosophy," Speculum, 64 (1989), 53-58, 61-62, finds the distinction present in the writings of Coluccio Salutati (d. 1406). See also Kathleen M. Ashley, "Divine Power in Chester Cycle and Late Medieval Thought," JHI, 39 (1978), 387-404, and James R. Royse, "Nominalism and Divine Power in the Chester Cycle," ibid., 475-76; and Kathleen M. Ashley, "Chester Cycle and Nominalist Thought," 477; Randi, Il sovrano e l'orologiaio, 51-53.
80. Ockham, Opus nonaginta dierum, cap. 95, in R. F. Bennett and H. Offler (eds.), Guillelmi de Ockham: Opera politica (3 vols.; Manchester, 1940-56), II, 728; Tractatus contra Benedictum, lib. III, cap. 3, in ibid., III, 234.
81. Ockham, Opus nonaginta dierum, cap. 95, in R. F. Bennett and H. Offler (eds.), Guillelmi de Ockham: Opera politica (3 vols.; Manchester, 1940-56), II, 728; Tractatus contra Benedictum, lib. III, cap. 3, in ibid., III, 234.
82. Ockham, Opus nonaginta dierum, cap. 95, in R. F. Bennett and H. Offler (eds.), Guillelmi de Ockham: Opera politica (3 vols.; Manchester, 1940-56), II, 728; Tractatus contra Benedictum, lib. III, cap. 3, in ibid., III, 234.
83. Ockham, Opus nonaginta dierum, cap. 95, in R. F. Bennett and H. Offler (eds.), Guillelmi de Ockham: Opera politica (3 vols.; Manchester, 1940-56), II, 728; Tractatus contra Benedictum, lib. III, cap. 3, in ibid., III, 234.
84. See Gordon Leff, Bradwardine and the Pelagians (Cambridge, 1957), 132, and Medieval Thought from St. Augustine to Ockham (Harmondsworth, Middlx., 1958), 289; Erwin Iserloh, Gnade und Eucharistie in der philosophischen Theologie des Wilhelm von Ockham (Wiesbaden, 1956), 67-79; Werner Dettloff, Die Entwicklung der Akzeptations - und Verdienstlehre von Duns Scotus bis Luther (Münster, 1963), 363-65. Leff, William of Ockham: The Metamorphosis of Scholastic Discourse (Manchester, 1975), esp. 15-16, 450, 470-71, has since distanced himself from Iserloh's interpretation and has indicated his wish to distinguish the use made of the distinction by Ockham himself from the more radical use to which his "followers and successors" put it.
85. See Gordon Leff, Bradwardine and the Pelagians (Cambridge, 1957), 132, and Medieval Thought from St. Augustine to Ockham (Harmondsworth, Middlx., 1958), 289; Erwin Iserloh, Gnade und Eucharistie in der philosophischen Theologie des Wilhelm von Ockham (Wiesbaden, 1956), 67-79; Werner Dettloff, Die Entwicklung der Akzeptations - und Verdienstlehre von Duns Scotus bis Luther (Münster, 1963), 363-65. Leff, William of Ockham: The Metamorphosis of Scholastic Discourse (Manchester, 1975), esp. 15-16, 450, 470-71, has since distanced himself from Iserloh's interpretation and has indicated his wish to distinguish the use made of the distinction by Ockham himself from the more radical use to which his "followers and successors" put it.
86. See Gordon Leff, Bradwardine and the Pelagians (Cambridge, 1957), 132, and Medieval Thought from St. Augustine to Ockham (Harmondsworth, Middlx., 1958), 289; Erwin Iserloh, Gnade und Eucharistie in der philosophischen Theologie des Wilhelm von Ockham (Wiesbaden, 1956), 67-79; Werner Dettloff, Die Entwicklung der Akzeptations - und Verdienstlehre von Duns Scotus bis Luther (Münster, 1963), 363-65. Leff, William of Ockham: The Metamorphosis of Scholastic Discourse (Manchester, 1975), esp. 15-16, 450, 470-71, has since distanced himself from Iserloh's interpretation and has indicated his wish to distinguish the use made of the distinction by Ockham himself from the more radical use to which his "followers and successors" put it.
87. See Gordon Leff, Bradwardine and the Pelagians (Cambridge, 1957), 132, and Medieval Thought from St. Augustine to Ockham (Harmondsworth, Middlx., 1958), 289; Erwin Iserloh, Gnade und Eucharistie in der philosophischen Theologie des Wilhelm von Ockham (Wiesbaden, 1956), 67-79; Werner Dettloff, Die Entwicklung der Akzeptations - und Verdienstlehre von Duns Scotus bis Luther (Münster, 1963), 363-65. Leff, William of Ockham: The Metamorphosis of Scholastic Discourse (Manchester, 1975), esp. 15-16, 450, 470-71, has since distanced himself from Iserloh's interpretation and has indicated his wish to distinguish the use made of the distinction by Ockham himself from the more radical use to which his "followers and successors" put it.
88. See Gordon Leff, Bradwardine and the Pelagians (Cambridge, 1957), 132, and Medieval Thought from St. Augustine to Ockham (Harmondsworth, Middlx., 1958), 289; Erwin Iserloh, Gnade und Eucharistie in der philosophischen Theologie des Wilhelm von Ockham (Wiesbaden, 1956), 67-79; Werner Dettloff, Die Entwicklung der Akzeptations - und Verdienstlehre von Duns Scotus bis Luther (Münster, 1963), 363-65. Leff, William of Ockham: The Metamorphosis of Scholastic Discourse (Manchester, 1975), esp. 15-16, 450, 470-71, has since distanced himself from Iserloh's interpretation and has indicated his wish to distinguish the use made of the distinction by Ockham himself from the more radical use to which his "followers and successors" put it.
89. Ockham, Tractatus contra Benedictum, Lib. III, cap. 3, in Opera politica, ed. Bennett and Offler, III, 230.
90. Ockham, Tractatus contra Benedictum, Lib. III, cap. 3, in Opera politica, ed. Bennett and Offler, III, 230.
91. Lawrence Moonan, "Impossibility and Peter Damiani," Archiv
92. For this dialectical/covenantal theme see esp. Heiko A. Oberman, The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism (Cambridge, Mass., 1963), 30-56; William J. Courtenay, Covenant and Causality in Medieval Thought (London, 1984); Bernd Hamm, Promissio, Pactum, Ordinatio: Freiheit und Selbstbindung Gottes in der Scholastischen Gnadenlehre (Tübingen, 1977); Oakley, Omnipotence, Covenant, and Order. For the contemporary instance, see Mackie, "Evil and Omnipotence," 211-12.
93. For this dialectical/covenantal theme see esp. Heiko A. Oberman, The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism (Cambridge, Mass., 1963), 30-56; William J. Courtenay, Covenant and Causality in Medieval Thought (London, 1984); Bernd Hamm, Promissio, Pactum, Ordinatio: Freiheit und Selbstbindung Gottes in der Scholastischen Gnadenlehre (Tübingen, 1977); Oakley, Omnipotence, Covenant, and Order. For the contemporary instance, see Mackie, "Evil and Omnipotence," 211-12.
94. For this dialectical/covenantal theme see esp. Heiko A. Oberman, The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism (Cambridge, Mass., 1963), 30-56; William J. Courtenay, Covenant and Causality in Medieval Thought (London, 1984); Bernd Hamm, Promissio, Pactum, Ordinatio: Freiheit und Selbstbindung Gottes in der Scholastischen Gnadenlehre (Tübingen, 1977); Oakley, Omnipotence, Covenant, and Order. For the contemporary instance, see Mackie, "Evil and Omnipotence," 211-12.
95. For this dialectical/covenantal theme see esp. Heiko A. Oberman, The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism (Cambridge, Mass., 1963), 30-56; William J. Courtenay, Covenant and Causality in Medieval Thought (London, 1984); Bernd Hamm, Promissio, Pactum, Ordinatio: Freiheit und Selbstbindung Gottes in der Scholastischen Gnadenlehre (Tübingen, 1977); Oakley, Omnipotence, Covenant, and Order. For the contemporary instance, see Mackie, "Evil and Omnipotence," 211-12.
96. For this dialectical/covenantal theme see esp. Heiko A. Oberman, The Harvest of Medieval Theology: Gabriel Biel and Late Medieval Nominalism (Cambridge, Mass., 1963), 30-56; William J. Courtenay, Covenant and Causality in Medieval Thought (London, 1984); Bernd Hamm, Promissio, Pactum, Ordinatio: Freiheit und Selbstbindung Gottes in der Scholastischen Gnadenlehre (Tübingen, 1977); Oakley, Omnipotence, Covenant, and Order. For the contemporary instance, see Mackie, "Evil and Omnipotence," 211-12.
97. Summa theologiae, Ia, qu. 25, art. 5; tr. Thomas Gilby, Summa theologiae (59 vols.; New York, 1964-76), V, 123.
98. Summa theologiae, Ia, qu. 25, art. 5; tr. Thomas Gilby, Summa theologiae (59 vols.; New York, 1964-76), V, 123.
99. Thus William J. Courtenay, "Nominalism and Late Medieval Religion," in The Pursuit of Holiness in Late Medieval and Renaissance Religion, ed. Charles Trinkaus and Heiko A. Oberman (Leiden, 1974), 39.
100. See Courtenay, "Nominalism and Late Medieval Religion," 37-43; idem, Capacity and Volition, 16-21. Thus, in 1975, Leff was led to distance himself from Iserloh's interpretation (see above, note 25), and cf. Eugenio Randi, "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16 (esp. 205-6).
101. See Courtenay, "Nominalism and Late Medieval Religion," 37-43; idem, Capacity and Volition, 16-21. Thus, in 1975, Leff was led to distance himself from Iserloh's interpretation (see above, note 25), and cf. Eugenio Randi, "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16 (esp. 205-6).
102. See Courtenay, "Nominalism and Late Medieval Religion," 37-43; idem, Capacity and Volition, 16-21. Thus, in 1975, Leff was led to distance himself from Iserloh's interpretation (see above, note 25), and cf. Eugenio Randi, "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16 (esp. 205-6).
103. For the hesitations in Ockham's thinking, see Ockham, Quodl. VI, qu. 1, in Quodlibeta septem ed. Wey, 585-86. Cf. Oakley, Omnipotence, Covenant, and Order, 52; Van den Brink, Almighty God, 78-82; Marilyn Adams, William Ockham (2 vols.; Notre Dame, Ind., 1987), II, 1186-1207.
104. For the hesitations in Ockham's thinking, see Ockham, Quodl. VI, qu. 1, in Quodlibeta septem ed. Wey, 585-86. Cf. Oakley, Omnipotence, Covenant, and Order, 52; Van den Brink, Almighty God, 78-82; Marilyn Adams, William Ockham (2 vols.; Notre Dame, Ind., 1987), II, 1186-1207.
105. For the hesitations in Ockham's thinking, see Ockham, Quodl. VI, qu. 1, in Quodlibeta septem ed. Wey, 585-86. Cf. Oakley, Omnipotence, Covenant, and Order, 52; Van den Brink, Almighty God, 78-82; Marilyn Adams, William Ockham (2 vols.; Notre Dame, Ind., 1987), II, 1186-1207.
106. For the hesitations in Ockham's thinking, see Ockham, Quodl. VI, qu. 1, in Quodlibeta septem ed. Wey, 585-86. Cf. Oakley, Omnipotence, Covenant, and Order, 52; Van den Brink, Almighty God, 78-82; Marilyn Adams, William Ockham (2 vols.; Notre Dame, Ind., 1987), II, 1186-1207.
107. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
108. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
109. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
110. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
111. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
112. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
113. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
114. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
115. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
116. Thus Katherine H. Tachau, "Logic's God and the Natural Order in Late Medieval Oxford: the Teaching of Robert Holcot," Annals of Science, 53 (1996), 235-67, referring specifically to the Sentences commentary (1230-39) of Hugh of St. Victor, a doctor utroque jure. See esp. Eugenio Randi, "La Vergine e il papa," 425-45; "Ockham, John XXII and the Absolute Power of God," Franciscan Studies, 46 (1986), 205-16; "A Scotistic Way of Distinguishing Between God's Absolute and Ordained Powers," in From Ockham to Wyclif, ed. A. Hudson and M. Wilks (Oxford, 1987), 43-50; Il sovrano e l'orologiaio, 51-105. Cf. Oakley, Omnipotence, Covenant, and Order, 52-59; Van den Brink, Almighty God, 78-87; Tachau, "Robert Holcot on Contingency and Divine Deception," in Filosofia e Teologia nel Trecento: Studi in ricordo di Eugenio Randi, Jole Agrimi et al. (Louvain-la-Neuve, 1994), 157-96; Leonard A. Kennedy, Peter of Ailly and the Harvest of Fourteenth-Century Theology (Queenston, 1986), and "The Fifteenth Century and Divine Absolute Power," Vivarium, 27 (1989), 125-52.
117. Courtenay, Capacity and Volition, 100-101. Cf. Adams, William Ockham, II, 1186-98, and Van den Brink, Almighty God, 78-80.
118. Courtenay, Capacity and Volition, 100-101. Cf. Adams, William Ockham, II, 1186-98, and Van den Brink, Almighty God, 78-80.
119. Courtenay, Capacity and Volition, 100-101. Cf. Adams, William Ockham, II, 1186-98, and Van den Brink, Almighty God, 78-80.
120. See J. Duns Scotus, Ordinatio, I, dist. 44, qu. un., in Opera omnia, ed. C. Balic (31 vols.; Rome, 1950-93), VI, 363-69, and his Lectura, I, dist. 44, qu. un., ibid., XVII, 535-36.
121. See J. Duns Scotus, Ordinatio, I, dist. 44, qu. un., in Opera omnia, ed. C. Balic (31 vols.; Rome, 1950-93), VI, 363-69, and his Lectura, I, dist. 44, qu. un., ibid., XVII, 535-36.
122. Oberman uses the term to denote "the transition from the speculation about what God could have done to what he actually does 'extra ordinem.' " Oberman, "Via Antiqua and Via Moderna: Late Medieval Prolegomena to Early Reformation Thought," JHI, 48 (1987), 39. See the works of Randi, cited above, n. 33.
123. Courtenay, Capacity and Volition, 130-31. Tachau, "Robert Holcot on Contingency and Divine Deception," 171-73, 195-96, and "Logic's God and Natural Order in Late Medieval Oxford," 255.
124. Courtenay, Capacity and Volition, 130-31. Tachau, "Robert Holcot on Contingency and Divine Deception," 171-73, 195-96, and "Logic's God and Natural Order in Late Medieval Oxford," 255.
125. Courtenay, Capacity and Volition, 130-31. Tachau, "Robert Holcot on Contingency and Divine Deception," 171-73, 195-96, and "Logic's God and Natural Order in Late Medieval Oxford," 255.
126. Thus Katherine H. Tachau, Vision and Certitude in the Age of Ockham: Optics, Epistemology, and the Foundation of Semantics, 1250-1345 (Leiden, 1988), 284-88, 294-95, and the texts cited. Courtenay, Capacity and Volition, 131-32, disagrees with Tachau's interpretation of those texts.
127. Thus Katherine H. Tachau, Vision and Certitude in the Age of Ockham: Optics, Epistemology, and the Foundation of Semantics, 1250-1345 (Leiden, 1988), 284-88, 294-95, and the texts cited. Courtenay, Capacity and Volition, 131-32, disagrees with Tachau's interpretation of those texts.
128. v, but it should be understood in the context of d'Ailly's employment of the distinction in the full corpus of his writings, not excluding his sermons and his publicistic efforts. See Francis Oakley, The Political Thought of Pierre d'Ailly: The Voluntarist Tradition (New Haven, 1964), 26-33.
129. v, but it should be understood in the context of d'Ailly's employment of the distinction in the full corpus of his writings, not excluding his sermons and his publicistic efforts. See Francis Oakley, The Political Thought of Pierre d'Ailly: The Voluntarist Tradition (New Haven, 1964), 26-33.
130. v, but it should be understood in the context of d'Ailly's employment of the distinction in the full corpus of his writings, not excluding his sermons and his publicistic efforts. See Francis Oakley, The Political Thought of Pierre d'Ailly: The Voluntarist Tradition (New Haven, 1964), 26-33.
131. r; De Trinitate, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols., Antwerp, 1706), I, col. 619; De libertate creaturae rationalis, ibid., col. 632; Tractatus de anima, cap. 11, pars 4, ed. Olaf Pluta, in his Die philosophische Psychologie des Peter von Ailly (Amsterdam, 1987), 68 (of the edited text), where what is possible naturaliter is contrasted with what may happen de supernaturalis et absoluta potentia Dei.
132. r; De Trinitate, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols., Antwerp, 1706), I, col. 619; De libertate creaturae rationalis, ibid., col. 632; Tractatus de anima, cap. 11, pars 4, ed. Olaf Pluta, in his Die philosophische Psychologie des Peter von Ailly (Amsterdam, 1987), 68 (of the edited text), where what is possible naturaliter is contrasted with what may happen de supernaturalis et absoluta potentia Dei.
133. r; De Trinitate, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols., Antwerp, 1706), I, col. 619; De libertate creaturae rationalis, ibid., col. 632; Tractatus de anima, cap. 11, pars 4, ed. Olaf Pluta, in his Die philosophische Psychologie des Peter von Ailly (Amsterdam, 1987), 68 (of the edited text), where what is possible naturaliter is contrasted with what may happen de supernaturalis et absoluta potentia Dei.
134. r; De Trinitate, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols., Antwerp, 1706), I, col. 619; De libertate creaturae rationalis, ibid., col. 632; Tractatus de anima, cap. 11, pars 4, ed. Olaf Pluta, in his Die philosophische Psychologie des Peter von Ailly (Amsterdam, 1987), 68 (of the edited text), where what is possible naturaliter is contrasted with what may happen de supernaturalis et absoluta potentia Dei.
135. r; De Trinitate, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols., Antwerp, 1706), I, col. 619; De libertate creaturae rationalis, ibid., col. 632; Tractatus de anima, cap. 11, pars 4, ed. Olaf Pluta, in his Die philosophische Psychologie des Peter von Ailly (Amsterdam, 1987), 68 (of the edited text), where what is possible naturaliter is contrasted with what may happen de supernaturalis et absoluta potentia Dei.
136. r; De Trinitate, in Jean Gerson, Opera omnia, ed. Louis Ellies Dupin (6 vols., Antwerp, 1706), I, col. 619; De libertate creaturae rationalis, ibid., col. 632; Tractatus de anima, cap. 11, pars 4, ed. Olaf Pluta, in his Die philosophische Psychologie des Peter von Ailly (Amsterdam, 1987), 68 (of the edited text), where what is possible naturaliter is contrasted with what may happen de supernaturalis et absoluta potentia Dei.
137. Courtenay took the former view in the early 1970s but appears now to incline to the latter; see his Capacity and Volition, 18-21.
138. Courtenay, Capacity and Volition, 77-79.
139. Randi, "Ockham, John XXII and the Absolute Power of God," esp. 205-6, 215-16. Similarly Tachau, see n. 39 above.
140. Though Kennedy, Pierre d'Ailly and the Harvest of Fourteenth-Century Philosophy, 7-57, 197-203, would appear to believe that it does.
141. See Kennedy, "The Fifteenth Century and Divine Absolute Power," 125-52.
142. See John W. O'Malley, "Preaching for the Popes," in The Pursuit of Holiness in Late Medieval and Renaissance Religion, ed. Trinkaus and Oberman, 415; and E. Jane Dempsey Douglass, Justification in Late Medieval Preaching: A Study of John Geiler of Keisersberg (Leiden, 1966), 82, 163-65.
143. See John W. O'Malley, "Preaching for the Popes," in The Pursuit of Holiness in Late Medieval and Renaissance Religion, ed. Trinkaus and Oberman, 415; and E. Jane Dempsey Douglass, Justification in Late Medieval Preaching: A Study of John Geiler of Keisersberg (Leiden, 1966), 82, 163-65.
144. Thomas More, The Confutation of Tyndale's Answer, 4, in The Complete Works of St. Thomas More, ed. Richard S. Sylvester (8 vols.; New Haven, 1963-87), VIII, 1, 569. Desiderius Erasmus, Opera omnia, ed. J. Le Clerc (10 vols.; Leiden, 1703-6), X, 1527 E: "Semper excipio Dei potentiam absolutam, qua subito facit alios quos vult. De iis, quae plerunque facit, loquar," on which see Charles Trinkaus, "Erasmus, Augustine, and the Nominalists," Archiv für Reformationsgeschichte, 67 (1976), 5-32, repr. in The Scope of Renaissance Humanism (Ann Arbor, 1983), 282, 295 n.28.
145. Thomas More, The Confutation of Tyndale's Answer, 4, in The Complete Works of St. Thomas More, ed. Richard S. Sylvester (8 vols.; New Haven, 1963-87), VIII, 1, 569. Desiderius Erasmus, Opera omnia, ed. J. Le Clerc (10 vols.; Leiden, 1703-6), X, 1527 E: "Semper excipio Dei potentiam absolutam, qua subito facit alios quos vult. De iis, quae plerunque facit, loquar," on which see Charles Trinkaus, "Erasmus, Augustine, and the Nominalists," Archiv für Reformationsgeschichte, 67 (1976), 5-32, repr. in The Scope of Renaissance Humanism (Ann Arbor, 1983), 282, 295 n.28.
146. Thomas More, The Confutation of Tyndale's Answer, 4, in The Complete Works of St. Thomas More, ed. Richard S. Sylvester (8 vols.; New Haven, 1963-87), VIII, 1, 569. Desiderius Erasmus, Opera omnia, ed. J. Le Clerc (10 vols.; Leiden, 1703-6), X, 1527 E: "Semper excipio Dei potentiam absolutam, qua subito facit alios quos vult. De iis, quae plerunque facit, loquar," on which see Charles Trinkaus, "Erasmus, Augustine, and the Nominalists," Archiv für Reformationsgeschichte, 67 (1976), 5-32, repr. in The Scope of Renaissance Humanism (Ann Arbor, 1983), 282, 295 n.28.
147. Thomas More, The Confutation of Tyndale's Answer, 4, in The Complete Works of St. Thomas More, ed. Richard S. Sylvester (8 vols.; New Haven, 1963-87), VIII, 1, 569. Desiderius Erasmus, Opera omnia, ed. J. Le Clerc (10 vols.; Leiden, 1703-6), X, 1527 E: "Semper excipio Dei potentiam absolutam, qua subito facit alios quos vult. De iis, quae plerunque facit, loquar," on which see Charles Trinkaus, "Erasmus, Augustine, and the Nominalists," Archiv für Reformationsgeschichte, 67 (1976), 5-32, repr. in The Scope of Renaissance Humanism (Ann Arbor, 1983), 282, 295 n.28.
148. Erasmus, Opera omnia, IX, 1231 E-F. Here Erasmus appears to conflate the potentia absoluta/ordinata distinction with an even older (and narrower) scholastic distinction between the voluntas dei beneplaciti (referred to variously later on as the will of God's good pleasure or his secret, concealed, or hidden will), and the voluntas dei signi, commonly referred to as his "signifying will" or will revealed in the Scriptures. A similar conflation is evident in Luther and Hubmaier - see below, nn. 67, 68 and 70.
149. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
150. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
151. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
152. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
153. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
154. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
155. See, for Biel, Oberman, The Harvest of Medieval Theology; for Mair, J. H. Burns, "Politia regalis et optima: The Political Ideas of John Mair," History of Political Thought, 2 (1981), 31-61; Francis Oakley, "On the Road from Constance to 1688: The Political Thought of John Major," Journal of British Studies, 2 (1962), 1-31; for Almain, Olivier de la Brosse, Le Pape et le Concile: La comparaison de leurs pouvoirs à la veille de la Réforme (Paris, 1965); Francis Oakley, "Conciliarism in the Sixteenth Century: Jacques Almain Again," Archiv für Reformationsgeschichte, 68 (1977), 111-32; for Altenstaig, Friedrich Zoepfl, Johannes Altenstaig: Ein Gelehrtenleben aus der Zeit des Humanismus und der Reformation (Münster: i. W., 1918), esp. 56-58, for the publishing history of the Vocabularies. Cf. David C. Steinmetz, Misericordia Dei: The Theology of Johannes von Staupitz in its Late Medieval Setting (Leiden, 1968), 44-56.
156. v.
157. v.
158. v.
159. Almain, Quaestio resumptiva...de dominio naturalis, in Gerson. Opera omnia, ed. Dupin, II, 968A, and Expositio...super potestate ecclesiastica et laica, ibid., 1091 C-D, 1094A.
160. Courtenay, Capacity and Volition, 180.
161. John Mair, In primum Sententiarum (Paris, 1510), dist. 44, qu. un., fol. c i; Gabriel Biel, Super quattuor libros Sententiarum (Lyons, 1519), I, dist. 17, qu. 1, [art. 3], and IV, dist. 1, qu. 1 art. 3 H; and see Oberman, The Harvest of Medieval Theology, 45-46.
162. John Mair, In primum Sententiarum (Paris, 1510), dist. 44, qu. un., fol. c i; Gabriel Biel, Super quattuor libros Sententiarum (Lyons, 1519), I, dist. 17, qu. 1, [art. 3], and IV, dist. 1, qu. 1 art. 3 H; and see Oberman, The Harvest of Medieval Theology, 45-46.
163. John Mair, In primum Sententiarum (Paris, 1510), dist. 44, qu. un., fol. c i; Gabriel Biel, Super quattuor libros Sententiarum (Lyons, 1519), I, dist. 17, qu. 1, [art. 3], and IV, dist. 1, qu. 1 art. 3 H; and see Oberman, The Harvest of Medieval Theology, 45-46.
164. r.
165. Edited with an introduction by Walter L. Moore, Jr., In Primum Librum Sententiarum Annotatiunculae D. Johanne Eckio Praelectore (Leiden, 1976).
166. Eck, In Primum Librum Sententiarum, dist. 42, ed. Moore, 122-26. Cf. dist. 43 and 44, ibid., 127-28.
167. Eck, In Primum Librum Sententiarum, dist. 42, ed. Moore, 122-26. Cf. dist. 43 and 44, ibid., 127-28.
168. Ibid., dist. 42, 123. In his "Catholic Teacher and Anabaptist Pupil: The Relationship between John Eck and Balthasar Hubmaier," Archiv für Reformationsgeschichte, 72 (1981), 81-83, Walter L. Moore, Jr. draws attention to the comparable use Eck made of the power distinction in his Chrysopassus and concludes that here, too, Eck envisages the potentia absoluta as functioning "not merely in the realm of unrealized possibility" but as "a power according to which God at times acts in contravention of his ordained power."
169. Ibid., dist. 42, 123. In his "Catholic Teacher and Anabaptist Pupil: The Relationship between John Eck and Balthasar Hubmaier," Archiv für Reformationsgeschichte, 72 (1981), 81-83, Walter L. Moore, Jr. draws attention to the comparable use Eck made of the power distinction in his Chrysopassus and concludes that here, too, Eck envisages the potentia absoluta as functioning "not merely in the realm of unrealized possibility" but as "a power according to which God at times acts in contravention of his ordained power."
170. Courtenay, Capacity and Volition, 18-19, 69, 73, 77-78.
171. Ibid., 19.
172. Commentarii Collegii Conimbricensis Societatis Jesu: In octo libros Physicorum Aristotelis Stagiritae (Coimbra, 1592), Lib. II, cap. 7, qu. 16, art. 1, pp. 312-13; cf. Lib. VIII, cap. 10, qu. 3, pp. 823-24.
173. Francisco Suarez. Tractatus de legibus ac deo legislatore (Coimbra, 1612), Lib. II, cap. 2, 104, col. 1 C-D; see also ch. 15: "Utrum deus dispensare possit in lege naturali etiam de absoluta potestate"; the phrase used (col. 2 C) is "secundum potentiam Dei absolutam."
174. Francisco Suárez, Metaphysicarum Disputationum (2 vols.; Mainz, 1600), Disp. XXX, sect. 17, §§ xxxii-xxxiii; Disp. XXXIII, sect. 7; II, 150, col. 1-151, col. 2; 289 col. 1.
175. Kleutgen, Institutiones theologicae in usum scholarum, I, Pars I, lib. 1, qu. 3, cap. 4, art. 4, 384-85. Noting that "apud orthodoxes quoque theologos non una est hujus distinctionis expositio," he describes the second usage as follows: "Complures vero in hune modum distinguunt: Ordinatae potentiae tribuenda sunt ea, qua Deus operatur secundum modum et legem communem sive naturae sive gratiae...; absolutae, quae praeter communem legem operatur.... In hac expositione, quae quidem usitatissima est, pro ordinata potentia rectius dicitur ordinaria."
176. 2), 358; Robert P. Scharlemann, Thomas Aquinas and John Gerhard (New Haven, 1964), 15-17.
177. 2), 358; Robert P. Scharlemann, Thomas Aquinas and John Gerhard (New Haven, 1964), 15-17.
178. Martin Luther, Vorlesungen über I Mose, cap. 19, 14-20, cf. cap. 20, 2, in D. Martin Luthers Werke: Kritische Gesamtausgabe (91 vols.; Weimar, 1883-1980), XLIII, 71-82, 106 (italics mine), citing the translation in Jaroslav Pelikan (ed.), Luther's Works (55 vols.; St. Louis, 1955-86), III, 274-90.
179. Martin Luther, Vorlesungen über I Mose, cap. 19, 14-20, cf. cap. 20, 2, in D. Martin Luthers Werke: Kritische Gesamtausgabe (91 vols.; Weimar, 1883-1980), XLIII, 71-82, 106 (italics mine), citing the translation in Jaroslav Pelikan (ed.), Luther's Works (55 vols.; St. Louis, 1955-86), III, 274-90.
180. Ibid.
181. Note that in his De servo arbitrio [Werke, XVIII, 719 (cf. 715)] Luther appears fully to conflate the potentia absolutalordinata distinction within the voluntas del beneplaciti/signi distinction, using the terms voluntas absoluta and voluntas ordinata seu signi. For the similar conflation in Erasmus see above, n. 48.
182. Vorlesungen über I Mose in Werke, XLIII, 72-73 and 82; Luther's Works, ed. Pelikan, III, 276, 289. For a careful and probing comment on these tangled passages, see Oberman, "Via Antiqua and Via Moderna: Late Medieval Prolegomena to Early Reformation Thought," 30-34; cf. Van den Brink, Almighty God, 87-88; John Dillenberger, God Hidden and Revealed (Philadelphia, 1953).
183. Vorlesungen über I Mose in Werke, XLIII, 72-73 and 82; Luther's Works, ed. Pelikan, III, 276, 289. For a careful and probing comment on these tangled passages, see Oberman, "Via Antiqua and Via Moderna: Late Medieval Prolegomena to Early Reformation Thought," 30-34; cf. Van den Brink, Almighty God, 87-88; John Dillenberger, God Hidden and Revealed (Philadelphia, 1953).
184. Vorlesungen über I Mose in Werke, XLIII, 72-73 and 82; Luther's Works, ed. Pelikan, III, 276, 289. For a careful and probing comment on these tangled passages, see Oberman, "Via Antiqua and Via Moderna: Late Medieval Prolegomena to Early Reformation Thought," 30-34; cf. Van den Brink, Almighty God, 87-88; John Dillenberger, God Hidden and Revealed (Philadelphia, 1953).
185. Vorlesungen über I Mose in Werke, XLIII, 72-73 and 82; Luther's Works, ed. Pelikan, III, 276, 289. For a careful and probing comment on these tangled passages, see Oberman, "Via Antiqua and Via Moderna: Late Medieval Prolegomena to Early Reformation Thought," 30-34; cf. Van den Brink, Almighty God, 87-88; John Dillenberger, God Hidden and Revealed (Philadelphia, 1953).
186. Vorlesungen über I Mose in Werke, XLIII, 72-73 and 82; Luther's Works, ed. Pelikan, III, 276, 289. For a careful and probing comment on these tangled passages, see Oberman, "Via Antiqua and Via Moderna: Late Medieval Prolegomena to Early Reformation Thought," 30-34; cf. Van den Brink, Almighty God, 87-88; John Dillenberger, God Hidden and Revealed (Philadelphia, 1953).
187. See Thor Hall, "The possibilities of Erasmian Influence on Denck and Hubmaier in Their Views on the Freedom of the Will," Mennonite Quarterly Review, 35 (1961), 149-70. For the link with Eck, see Moore, "Catholic Teacher and Anabaptist Pupil," 68-97.
188. See Thor Hall, "The possibilities of Erasmian Influence on Denck and Hubmaier in Their Views on the Freedom of the Will," Mennonite Quarterly Review, 35 (1961), 149-70. For the link with Eck, see Moore, "Catholic Teacher and Anabaptist Pupil," 68-97.
189. Balthasar Hubmaier, Das andere Büchlein von der Freiwilligkeit des Menschen, pt. III; in Schriften, ed. Gunnar Westin and Torsten Bergsten, Quellen und Forschungen zur Reformationsgeschichte, 29 (Heidelberg, 1962), 416 (on the absolute power) he says: "Dissen offenbarten gewalt haben die Schülen gehayssen ainenn vollmechtigenn gwalt oder willen Gottes." And 417 (on the ordained power): "Den offenbartten gwalt und willen Gottes nennen die Schulen ainen ordentlich gwalt und willen." The translation quoted is that of H. Wayne Pipkins and John H. Yoder (eds.), Balthasar Hubmaier. Theologian of Anabaptism (Scottsdale, Penn., 1989), 472-73. Cf. David C. Steinmetz, "Scholasticism and Radical Reform: Nominalist Motifs in the Theology of Balthasar Hubmaier," Mennonite Quarterly Review, 45 (1971), 123-44 (esp. 130-31).
190. Balthasar Hubmaier, Das andere Büchlein von der Freiwilligkeit des Menschen, pt. III; in Schriften, ed. Gunnar Westin and Torsten Bergsten, Quellen und Forschungen zur Reformationsgeschichte, 29 (Heidelberg, 1962), 416 (on the absolute power) he says: "Dissen offenbarten gewalt haben die Schülen gehayssen ainenn vollmechtigenn gwalt oder willen Gottes." And 417 (on the ordained power): "Den offenbartten gwalt und willen Gottes nennen die Schulen ainen ordentlich gwalt und willen." The translation quoted is that of H. Wayne Pipkins and John H. Yoder (eds.), Balthasar Hubmaier. Theologian of Anabaptism (Scottsdale, Penn., 1989), 472-73. Cf. David C. Steinmetz, "Scholasticism and Radical Reform: Nominalist Motifs in the Theology of Balthasar Hubmaier," Mennonite Quarterly Review, 45 (1971), 123-44 (esp. 130-31).
191. Balthasar Hubmaier, Das andere Büchlein von der Freiwilligkeit des Menschen, pt. III; in Schriften, ed. Gunnar Westin and Torsten Bergsten, Quellen und Forschungen zur Reformationsgeschichte, 29 (Heidelberg, 1962), 416 (on the absolute power) he says: "Dissen offenbarten gewalt haben die Schülen gehayssen ainenn vollmechtigenn gwalt oder willen Gottes." And 417 (on the ordained power): "Den offenbartten gwalt und willen Gottes nennen die Schulen ainen ordentlich gwalt und willen." The translation quoted is that of H. Wayne Pipkins and John H. Yoder (eds.), Balthasar Hubmaier. Theologian of Anabaptism (Scottsdale, Penn., 1989), 472-73. Cf. David C. Steinmetz, "Scholasticism and Radical Reform: Nominalist Motifs in the Theology of Balthasar Hubmaier," Mennonite Quarterly Review, 45 (1971), 123-44 (esp. 130-31).
192. See Institutes of the Christian Religion, III, 23, §2, and I, 17, §2; ed. and tr. John T. McNeill and Ford Lewis Battles (2 vols.; Philadelphia, 1960), I, 214, and II, 950. Cf. De aeterna Dei praedestinatione, in Joannis Calvini Opera quae supersunt Omnia, ed. Wilhelm Baum, Eduard Cunitz, and Edward Reuss (59 vols., Brunswick and Berlin, 1863-1900), VIII, 361, and for his rejection of the distinction in sermons, see Richard Stauffer, Dieu, la création et la Providence dans la prédication de Calvin (Berne, 1978), 112-16 and 136-40 (esp. 139-40, nn. 134 and 141).
193. See Institutes of the Christian Religion, III, 23, §2, and I, 17, §2; ed. and tr. John T. McNeill and Ford Lewis Battles (2 vols.; Philadelphia, 1960), I, 214, and II, 950. Cf. De aeterna Dei praedestinatione, in Joannis Calvini Opera quae supersunt Omnia, ed. Wilhelm Baum, Eduard Cunitz, and Edward Reuss (59 vols., Brunswick and Berlin, 1863-1900), VIII, 361, and for his rejection of the distinction in sermons, see Richard Stauffer, Dieu, la création et la Providence dans la prédication de Calvin (Berne, 1978), 112-16 and 136-40 (esp. 139-40, nn. 134 and 141).
194. See Institutes of the Christian Religion, III, 23, §2, and I, 17, §2; ed. and tr. John T. McNeill and Ford Lewis Battles (2 vols.; Philadelphia, 1960), I, 214, and II, 950. Cf. De aeterna Dei praedestinatione, in Joannis Calvini Opera quae supersunt Omnia, ed. Wilhelm Baum, Eduard Cunitz, and Edward Reuss (59 vols., Brunswick and Berlin, 1863-1900), VIII, 361, and for his rejection of the distinction in sermons, see Richard Stauffer, Dieu, la création et la Providence dans la prédication de Calvin (Berne, 1978), 112-16 and 136-40 (esp. 139-40, nn. 134 and 141).
195. See below, p. 459 and note 80.
196. David C. Steinmetz, Calvin in Context (New York, 1995), ch. 3: "Calvin and the Absolute Power of God," 49-50.
197. David C. Steinmetz, Calvin in Context (New York, 1995), ch. 3: "Calvin and the Absolute Power of God," 49-50.
198. Van den Brink, Almighty God, 90.
199. v, and Philip Melancthon, Initia Doctrina Physicae (ca. 1549), in Philippi Melancthonis Opera ... omnia, ed. C. G. Bretschneider (29 vols.; Halis Saxonum, 1846), XIII, 206-7.
200. v, and Philip Melancthon, Initia Doctrina Physicae (ca. 1549), in Philippi Melancthonis Opera ... omnia, ed. C. G. Bretschneider (29 vols.; Halis Saxonum, 1846), XIII, 206-7.
201. v, and Philip Melancthon, Initia Doctrina Physicae (ca. 1549), in Philippi Melancthonis Opera ... omnia, ed. C. G. Bretschneider (29 vols.; Halis Saxonum, 1846), XIII, 206-7.
202. v, and Philip Melancthon, Initia Doctrina Physicae (ca. 1549), in Philippi Melancthonis Opera ... omnia, ed. C. G. Bretschneider (29 vols.; Halis Saxonum, 1846), XIII, 206-7.
203. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
204. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
205. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
206. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London,
207. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
208. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
209. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
210. William Perkins, A Resolution to the Countrey-man, in The Workes of That Famous and Worthy Minister of Christ ... M.W. Perkins (3 vols.; Cambridge, 1608-31), III, 657. Cf. idem, An Exposition of the Symbole, Workes I, 159, and his A Discourse of the Damned Art of Witchcraft, Workes, III, 609 (in all three cases citing the miraculous delivery of the three youths from Nebuchadnezzar's furnace - Dan. 3:23ff). William Ames, The Marrow of Sacred Divinity (London, 1642), Bk. I, ch. 9; John Norton, Orthodox Evangelist (London, 1654), 103-4, 124. Increase Mather, The Doctrine of Divine Providence Opened and Apply ed (Boston, 1684), 21-24, 45-47, 53-54; Thomas Shepard, Three Valuable Pieces viz. Select Cases resolved (Boston, 1747), 9-10; and Samuel Willard, A Compleat Body of Divinity (Boston, 1726), 38-39, 136 and 144.
211. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
212. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
213. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
214. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
215. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
216. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
217. The Westminster Confession of Faith (1647), ch. 5; in Philip Schaff, The Creeds of Christendom (3 vols.; New York, 1877), III, 612-13. See Perry Miller, The New England Mind: The Seventeenth Century (Boston, 1961), 224-35; Keith Thomas, Religion and the Decline of Magic (New York, 1971), 78-96, 109-12, and David Spadafora, The Idea of Progress in Eighteenth-Century Britain (New Haven, 1990), 111-14, 121-24, where citing among others Thomas Burnet (d. 1750), William Whiston (d. 1752), Thomas Broughton (d. 1774), Thomas Hartley (d. 1784), and David Hartley (d. 1757). See also, Georges Gusdorf, "Déclin de la providence," Studies in Voltaire and the Eighteenth Century, 153 (1976), 951-99; Henry F. May, "The Decline of Providence," ibid., 154 (1976), 1401-16.
218. See John P. Donnelly, Calvinism and Scholasticism in Vermigli's Doctrine of Man and Grace (Leiden, 1976), 27, 71, 119-20, 167.
219. Lambert Daneau, Commentarius triplex in Petri Lombardi ... librum primum Sententiarum (Geneva, 1580), censura ad dist. 43, 692-94, contrasting the potentia ordinaria et nota with the potentia extraordinaria et absoluta.
220. Francisco Turretino, Institutio Theologiae Elencticae (3 vols.; Edinburgh, 1847), I, locus tertius, qu. 21.
221. 4), II, 215-219 and n. 1. Partial Eng. trans. in The Doctrine of God, ed. and tr. William Hendriksen (Edinburgh, 1977), 241-45.
222. 4), II, 215-219 and n. 1. Partial Eng. trans. in The Doctrine of God, ed. and tr. William Hendriksen (Edinburgh, 1977), 241-45.
223. Johannus Gerhard, Locorum Theologicorum (9 vols.; Geneva, 1639), I, pt. 3, cap. 14, cols. 132-36; Abraham Calovi, Systema locorum Theologorum (2 vols.; Wittenberg, 1655), II, cap. 10, 486-87; and Johannes Andrea Quenstedt, Theologia Didactico-Polemica, sive Systema Theologicum (Wittenberg, 1696), pt. 1, cap. 8, 293, 535.
224. Johannus Gerhard, Locorum Theologicorum (9 vols.; Geneva, 1639), I, pt. 3, cap. 14, cols. 132-36; Abraham Calovi, Systema locorum Theologorum (2 vols.; Wittenberg, 1655), II, cap. 10, 486-87; and Johannes Andrea Quenstedt, Theologia Didactico-Polemica, sive Systema Theologicum (Wittenberg, 1696), pt. 1, cap. 8, 293, 535.
225. Johannus Gerhard, Locorum Theologicorum (9 vols.; Geneva, 1639), I, pt. 3, cap. 14, cols. 132-36; Abraham Calovi, Systema locorum Theologorum (2 vols.; Wittenberg, 1655), II, cap. 10, 486-87; and Johannes Andrea Quenstedt, Theologia Didactico-Polemica, sive Systema Theologicum (Wittenberg, 1696), pt. 1, cap. 8, 293, 535.
226. Bavinck, Gereformeerde Dogmatik, II, 218-19.
227. Perkins, A Golden Chaine or the Description of Theology, in Workes, I, 13 - cf. his Exposition of the Symbole of the Creed, ibid., 138-39, and A godly and learned Exposition ... upon the 3 first chapters of the Revelation, ibid., 233-34; Ames, The Marrow of Sacred Divinity, Bk. I, cap. 6, 21; Norton, The Orthodox Evangelist, 19; Willard, A Compleat Body of Divinity, 68-71.
228. Perkins, A Golden Chaine or the Description of Theology, in Workes, I, 13 - cf. his Exposition of the Symbole of the Creed, ibid., 138-39, and A godly and learned Exposition ... upon the 3 first chapters of the Revelation, ibid., 233-34; Ames, The Marrow of Sacred Divinity, Bk. I, cap. 6, 21; Norton, The Orthodox Evangelist, 19; Willard, A Compleat Body of Divinity, 68-71.
229. Perkins, A Golden Chaine or the Description of Theology, in Workes, I, 13 - cf. his Exposition of the Symbole of the Creed, ibid., 138-39, and A godly and learned Exposition ... upon the 3 first chapters of the Revelation, ibid., 233-34; Ames, The Marrow of Sacred Divinity, Bk. I, cap. 6, 21; Norton, The Orthodox Evangelist, 19; Willard, A Compleat Body of Divinity, 68-71.
230. Perkins, A Golden Chaine or the Description of Theology, in Workes, I, 13 - cf. his Exposition of the Symbole of the Creed, ibid., 138-39, and A godly and learned Exposition ... upon the 3 first chapters of the Revelation, ibid., 233-34; Ames, The Marrow of Sacred Divinity, Bk. I, cap. 6, 21; Norton, The Orthodox Evangelist, 19; Willard, A Compleat Body of Divinity, 68-71.
231. Perkins, A Golden Chaine or the Description of Theology, in Workes, I, 13 - cf. his Exposition of the Symbole of the Creed, ibid., 138-39, and A godly and learned Exposition ... upon the 3 first chapters of the Revelation, ibid., 233-34; Ames, The Marrow of Sacred Divinity, Bk. I, cap. 6, 21; Norton, The Orthodox Evangelist, 19; Willard, A Compleat Body of Divinity, 68-71.
232. Perkins, A Golden Chaine or the Description of Theology, in Workes, I, 13 - cf. his Exposition of the Symbole of the Creed, ibid., 138-39, and A godly and learned Exposition ... upon the 3 first chapters of the Revelation, ibid., 233-34; Ames, The Marrow of Sacred Divinity, Bk. I, cap. 6, 21; Norton, The Orthodox Evangelist, 19; Willard, A Compleat Body of Divinity, 68-71.
233. Willard, A Compleat Body of Divinity, 70.
234. Translated extract from The Christian Faith in Urban and Walton (eds.), The Power of God, 122-24. Schleiermacher cites Gerhard's Locorum Theologicorum several times in the course of his discussion of the various distinctions traditionally invoked to elucidate the divine omnipotence.
235. Translated extract from The Christian Faith in Urban and Walton (eds.), The Power of God, 122-24. Schleiermacher cites Gerhard's Locorum Theologicorum several times in the course of his discussion of the various distinctions traditionally invoked to elucidate the divine omnipotence.
236. Gerhard, Locorum Theologicorum, I, pt. 3, cap. 14, cols. 131-36, adding that insofar as the potentia ordinaria is invoked "respectu reliquorum attributorum divinarum, ... Deus ... nihil enim agit, quod suae sapientiae, vel justitiae, vel misericordiae, veritati repugnet atque adversetur."
237. Calovi, Systema locorum Theologicorum, II, 486-89. Note esp. 489: "Distinguitur communiter potentia Dei in absolutam, qua quicquid esse potest, facere potest: et ordinariam, quae respectam habet non ad reliqua Dei attributa, (contra haec enim nihil valet absoluta potentia, quum Deus seipsum ab negare nequeat) sed ad ordinem in natura institutum praeter et contra quem agere omnino valet Deus."
238. Quenstedt, Theologia Didactico-Polemica, Pt. I, cap. 8, 293.