By Richard A. Muller
This can be a sequel to Richard Muller's The Unaccomodated Calvin OUP 2000). within the earlier publication, Muller tried to situate Calvin's theological paintings of their historic context and to strip away quite a few twentieth-century theological grids that experience clouded our perceptions of the paintings of the Reformer. within the current ebook, Muller contains this process ahead, with the aim of overcoming a sequence of 19th- and twentieth-century theological frameworks attribute of a lot of the scholarship on Reformed orthodoxy, or what can be referred to as "Calvinism after Calvin."
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Extra resources for After Calvin : studies in the development of a theological tradition
Such assessment bespeaks bias, but it also reflects a rather curious sequence of metaphors. The implied alternative to such a phenomenon as "scholastic orthodoxy" would, perhaps, be a flexible and lively methodological muddle of slightly damp heterodoxy. Less facetiously, it is worth asking why "orthodoxy," which means 25 26 Reframing the Phenomenon—Definition, Method, and Assessment simply "right teaching" and was the theological goal of nearly two centuries of Reformed pastors and teachers (not to mention all of the fathers and doctors of the church from the time of the Apostle Paul down to the Reformation), should have been viewed as a less than desirable—or less than pious—result of or declension from the work of the Reformers of the sixteenth century.
As will become evident, one of the underlying methodological issues that the study of this field has encountered is the need for interdisciplinary and what, for lack of a better term, might be called cross-topical dialogue—quite in contrast to the fundamentally theological or even dogmatic approach of the older scholarship. What I propose to do here is to offer a bit of clarification on the general point of interdisciplinary and cross-topical dialogue; then, with that general point in mind, I will address a series of more specifically historical and topical issues with reference to their relationship to the study of late-sixteenth- and seventeenth-century Protestant thought.
Protestant scholasticism, thus, was intentionally different from medieval scholasticism, altered in its forms and approaches by both the Renaissance and the Reformation. The Protestant practitioners of scholastic method also recognized that it was a useful, even necessary, tool in debate with Roman Catholics—but that it was only a tool. The positive elements of "scholastic theology" noted by Burman are not all the exclusive property of scholasticism, certainly not of medieval scholasticism. The use of "simple and concise .
After Calvin : studies in the development of a theological tradition by Richard A. Muller