Bøger i Reformed Historical Theology serien

This is a study on Reformed theological debates during the »Long Eighteenth Century« in Britain and New England. By »Long« a period that goes beyond 1700-1799 is in view. This examination begins just before the eighteenth century by looking at the Neonomian-Antinomian debate in the 1690s. This is followed by the Marrow Controversy in Scotland in the eighteenth century. After that, the authors address the ecclesiological debates between George Whitefield and the Erskines. The doctrine of free choice concerning Edwards and his departure from classical Reformed orthodoxy is highlighted next, followed by reflections on the Edwardseans and the atonement. Returning to Britain again, the volume provides a study on hyper-Calvinism, and on eschatological differences among key figures in the eighteenth century. More specific debates in particular Baptist circles are noted, including the battle over Sandemandianism and the Trinitarian battles fought by Andrew Fuller and others. Returning to ecclesiology, a discussion on the subscription controversy in Philadelphia in the early eighteenth century and an analysis of the debate about the nature of »revival« in New England close this volume.

Amandus Polanus (1561-1610) has often been described as a highly significant theologian, but also a neglected one. Part of Polanus' significance comes from his inclusion of ethics and practical application in his discussion of theology and the way in which his theology mixes Ramist dichotomies and the scholastic distinctions common in Christian Aristotelianism. Stephen B. Tipton shows how Polanus' understanding of God's essence and attributes is built upon the ground of scripture, arranged with the aid of logical arguments and reasoning, and aimed at the worship and glory of the Triune God. Tipton defends this conclusion against previous research which suggests that Polanus' theology is grounded in rationalism and subordinates the Trinity beneath an Aristotelian notion of God's perfect unity. This research not only corrects these previous notions about Polanus, but it also provides greater insight into the early Reformed Orthodox period and the theology that arose from that time.

Why can't Christians agree about communion? Why is it that in some churches all worship services culminate in a holy meal whereas other churches celebrate this "holy supper" only once in a while? Theologian Gregory Soderberg has researched this question, excavating patterns of communion frequency within one of the bigger Christian families: the Reformed tradition. Despite being the sacrament of unity, the eucharist has often been a cause of strife in Christian churches.In his study, Gregory David Soderberg is the first to focus in depth on communion frequency in the Reformed tradition. He concludes that, although the 16th century Reformers desired more frequent communion, this was balanced by their desire to create mature Christian communities. So, preachers and church leaders stressed the priority of moral conduct and the importance of understanding what the eucharist meant for Protestants. The study analyses sources from the very beginnings of this tradition in 16th century Zürich and Geneva, and it follows its trajectories through England and Scotland all the way down to 19th century USA. Ultimately, it is hoped that understanding the polemics of the past will help churches today to celebrate the sacrament of unity more meaningfully.

Suk Yu Chan provides a revisit of John Calvin's interpretation of the doctrine of divine providence and builds upon a vast repository of quality research conducted by previous Reformation scholars. The author adopts a historical approach to explore Calvin's works from 1534-1559, and argues that from 1534-1541, Calvin used the image of the fountain to portray God as the source of everything, who has power to preserve and give life to all creatures on earth. Between the Latin edition of the Institutes in 1539 and the French translation of that work in 1541, Calvin was indecisive about the definition of special providence, articulating a fitful relationship between providence and soteriology in these two texts. In 1552, Calvin gradually ceased using the image of the fountain to portray God as the source of everything, and he also delivered three definitions of divine providence: general providence, special providence, and the very presence of God. Based on the theological understanding of divine providence which he had developed from 1534-1552, Calvin presented his exegesis on the Book of Job and the Book of Psalms through his sermons and commentaries. Furthermore, Calvin also discussed the importance of the human role in God's providence. While Calvin's theological understanding of God's providence was inherited by his successor, Theodore Beza, Beza applied it differently in his exegesis on the Book of Job. From 1534-1559, Calvin formulated his biblical doctrine of divine providence, articulating that divine providence is heavenly providence which is comprised of eternal predestination and divine preservation.

From his first publication of hymns in 1707, common knowledge regarding Isaac Watts (1674-1748) often revolves around his hymn-writing legacy. Though Watts legacy as a hymnographer is significant, he also functions as a key transitional figure between the English Puritans and the Evangelicals during eighteenth-century English dissent. As a pastor, theologian, philosopher, and literary mainstay of his era, Watts' influence grew well beyond his early work in hymnody to impact scores of Christians on both sides of the Atlantic. Watts' approach to Christian spirituality is an area of his thought thats been unexplored. This book provides the first ever analysis of Watts' theological vision for the Christian spiritual life. In emphasizing the experience of holiness and happiness, Watts leans heavily upon his Reformed theological heritage to underscore how knowing and loving God are central to God's preparation of the soul for heaven.

Assurance was a central issue for the eminent Scottish theologian-pastor Thomas Boston long before it emerged as a focal point of the theological debate in the Marrow Controversy. In The Marrow of Certainty, Chun Tse presents the first full-length study of Boston's theology of assurance in six dimensions: trinitarian, covenantal, Christological, soteriological, ecclesiastical, and sacramental. This work not only furnishes the first-ever intellectual biography of Boston in his Scottish context and controversies, but it also cross-studies the theology of the Marrow of Modern Divinity with Boston's notes. This research argues that Boston's doctrine of assurance centres on union and communion with Christ, the architectonic principle of his theology. The book challenges the common conception that Boston's theology merely follows Calvin, the Scots Confession, the Marrow, the Westminster Standards, and Scottish federalism. Boston, most strikingly, holds in tension assurance as intrinsic to faith-itself a gift from God's sovereignty in election-while insisting on self-examination as a human responsibility. This salient mark of his doctrine of assurance originates from his assertion that Christ died for the elect alone but all-elect or not-have the warrant to receive Christ. As such, assurance is, theologically, a divine gift and, pastorally, a human endeavour. Certainty is thus both extra nos and intra nos. Boston, this study reveals, has a potent and enduring power to speak on the perennial issue of assurance, rooted in the person of Christ, whom he considers as being the covenant itself.

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