By Richard A. Muller
It is a sequel to Richard Muller's The Unaccomodated Calvin OUP 2000). within the prior publication, Muller tried to situate Calvin's theological paintings of their old context and to strip away a variety of twentieth-century theological grids that experience clouded our perceptions of the paintings of the Reformer. within the current e-book, Muller incorporates this method ahead, with the target of overcoming a sequence of 19th- and twentieth-century theological frameworks attribute of a lot of the scholarship on Reformed orthodoxy, or what should be known as "Calvinism after Calvin."
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Extra resources for After Calvin : studies in the development of a theological tradition
Language," like the acceptance of an "accurate and dialectical method," is characteristic of much of the humanist endeavor of the fifteenth and sixteenth centuries as well. We should remind ourselves that Calvin's characterization of his exegesis with the terms "brevity" and "fluency" or "ease" (brevitas and facilitas) usually credited to his humanistic training and that the use of logic, specifically, of logical forms such as the syllogism and enthymeme, was discussed at length in humanist as well as in scholastic manuals.
16 So, too, the student dialogue or colloquium scholasticum, which had been a standard teaching form in the classical age and that had not entirely disappeared in the Middle Ages, experienced a major revival at the hands of Renaissance educators, notably in the Colloquies of Erasmus and Vives. Thus, Mathurin Cordier, Calvin's teacher in Latin at the College de la Marche and later one of the professors at the Academy in Geneva, published his own set of Colloquia scholastica in 1564. 17 Humanism was not posed against all things scholastic.
There is, in other words, a distinction to be made between the ongoing debates with adversaries representing other confessions (Socinian, Roman, Lutheran, Remonstrant, and Anabaptist) and the internal debates such as those that took place between the Cocceian federalists and the Voetians,27 between Amyraut and the opponents of hypothetical universalism, and between supra- and infralapsarians. As recognized by the debaters themselves, these latter controversies had a different status. 28 Is theology a theoretical, a practical, or a mixed discipline with both theoretical and practical dimensions?