By Richard Viladesau
This can be a sequel to Richard Viladesau's well-received examine, the wonderful thing about the go: the fervour of Christ in Theology and the humanities from the Catacombs to the Eve of the Renaissance. It keeps his venture of offering theological heritage through the use of artwork as either an self sufficient spiritual or theological "text" and as a way of realizing the cultural context for tutorial theology. Viladesau argues that artwork and symbolism functionality as substitute strands of theological expression occasionally parallel to, occasionally interwoven with, and infrequently in pressure with formal theological mirrored image at the that means of crucifixion and its function in salvation heritage. This booklet examines the 2 nice innovative routine that gave beginning to the trendy West: the Renaissance and the Protestant Reformation. this era was once eventful for either theology and paintings, and therefore rather fruitful for Viladesau's venture. utilizing person artworks, over sixty of that are reproduced during this publication, to epitomize specific creative and theological types, he explores the contours of every paradigm in the course of the works of consultant theologians in addition to liturgical, poetic, creative, and musical assets. to call a couple of examples, the theologies of Savonarola, Luther, Calvin, and the Council of Trent, are tested in correlation to the recent state of affairs of paintings within the period of Fra Angelico, Leonardo, Michelangelo, D?rer, Cranach, and the Mannerists. during this e-book, Viladesau keeps to deepen our knowing of the main image of Christianity.
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Additional info for The Triumph of the Cross: The Passion of Christ in Theology and the Arts from the Renaissance to the Counter-Reformation
Humanity remains in guilt until satisfaction is given. If God's mercy forgave sin without satisfaction, sin would be unpunished; and this would be unﬁtting (indecens) and disordered (inordinatum). The only way of restoring order without satisfaction would be punishment of sin. (3) Satisfaction could only be accomplished by a human who is God (hominem Deum). 25 This “something” could be nothing other than God. But, on the other hand, none owed the debt except humanity. Thus it is necessary that satisfaction be made by one who is both God and human—God incarnate (Deus homo).
Although his purpose is preaching and meditation, rather than academic study, his considerations are highly theological. Savonarola based his writings—exclusively, according to his own testimony—on the Scriptures and the Fathers and Doctors of the Church. He depends theologically especially on St. ”48 The signiﬁcance of Savonarola's understanding of redemption, therefore, is not any novelty of theoretical content, but rather its emphases and moral conclusions. Above all, Savonarola the apocalyptic preacher and moral reformer stresses the need for Christians to act in such a way as to appropriate for themselves the salvation won for them by Christ.
And God's concrete or “consequent” will, God's actual will of choice (beneplacitum), chooses and creates exactly this situation of free acceptance or rejection. Hence God's actual will is not frustrated if individuals are not saved; neither would it be frustrated if God chose that no humans at all be redeemed. Furthermore, God could forgive humanity simply by the nonimputation of sin. Sin does not remove anything real from God, nor is the divine honor in itself lessened. There is in fact nothing to be restored to God.