By Stephen Hampton
This ebook is a research of the Anglican Reformed culture (often inaccurately defined as Calvinist) after the recovery. Hampton units out to revise our photo of the theological global of the later Stuart interval. Arguing that the significance of the Reformed theological culture has often been underestimated, his learn issues to a community of conforming reformed theologians which integrated the various so much admired churchmen of the age. Focusing really on what those churchmen contributed in 3 hotly disputed components of doctrine (justification, the Trinity and the divine attributes), he argues that the main major debates in speculative theology after 1662 have been the results of the Anglican Reformed resistance to the becoming impression of continental Arminianism. Hampton demonstrates the energy and adaptability of the Reformed reaction to the constructing Arminian tuition, and exhibits that the Reformed culture remained a doable theological choice for Anglicans good into the eighteenth century. This research consequently offers an important bridge linking the Reformed writes of the Elizabethan and early Stuart classes to the Reformed Evangelicals of the eighteenth century. It additionally exhibits that, all through its formative interval, Anglicanism used to be no longer a monolithic culture, yet really a contested floor among the competing claims of these adhering to the Church of England's Reformed doctrinal historical past and the insights of these who, to various levels, have been ready to discover new theological avenues.
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Extra info for Anti-Arminians: The Anglican Reformed Tradition from Charles II to George I (Oxford Theological Monographs)
167 Edwards, Veritas Redux, pxxiii. 168 Edwards, Theologia Reformata, pxi. 169 T. Stackhouse, A Complete Body of Divinity (London, 1729), Introduction. He goes on to write that ‘Dr Edwards was a very learned man, and his Theologia Reformata is a magazine of knowledge,’ even if its principles were ‘purely Calvinistical’. 170 T. Harris, Restoration: Charles II and his Kingdoms (London, 2005), pp17–18. 36 Anti-Arminians the academic emphases of an earlier generation of Reformed writers, in favour of a more approachable output designed for a wider readership.
As John Spurr has made clear, Reformed divinity had many enemies. 141 And it was not just the Latitudinarians who were prepared to level this charge. , p753. , p657. , p70. , p620. , p621. , p618. 139 Spurr, ‘Latitudinarianism,’ p69. , p76. 142 Tyacke, ‘Religious Controversy,’ p606. 28 Anti-Arminians Reformed Wgures such as Hall, as Master of Pembroke, Wilkins, as Bishop of Chester, and Barlow, as Bishop of Lincoln. In certain quarters, Reformed theology evoked quite visceral hostility, and could be an obstacle to preferment.
P19 et seq. , p28. , p15. 109 Of course, as Beveridge pointed out, for its full glory to be appreciated, the Prayer Book needs an appropriate liturgical setting. Indeed, at one point, the sermon begins to dwell as much on the excellency and usefulness of the chancel screen as it does upon the liturgy. 112 Beveridge, for example, was quite certain that bishops were essential to the being of the Church. 115 This apostolic succession, he argues, is ‘the root of all Christian communion’,116 and he is quite happy to un-church those congregations which do not have it.