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![A discourse concerning, i. The true import of the words election and reprobation [&c.]. PDF](https://books.google.com/books/content/images/frontcover/JrwHAAAAQAAJ?fife=w150-h200)
Author: Daniel Whitby
Publisher:
ISBN:
Category : Calvinism
Languages : en
Pages : 488
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Book Description
![A discourse concerning, i. The true import of the words election and reprobation [&c.]. PDF](https://books.google.com/books/content/images/frontcover/JrwHAAAAQAAJ?fife=w80-h100)
Author: Daniel Whitby
Publisher:
ISBN:
Category : Calvinism
Languages : en
Pages : 488
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Book Description
![A discourse concerning I. The true import of the words election and reprobation ... II. The extent of Christ's redemption. III. The grace of God. ... IV. The liberty of the will. ... V. The perseverance of defectibility of the Saints. ... The second edition corrected. [With a Postscript, in reply to Dr. John Edwards.] PDF](https://books.google.com/books/content/images/frontcover/EfdiAAAAcAAJ?fife=w80-h100)
Author: Daniel WHITBY (D.D.)
Publisher:
ISBN:
Category :
Languages : en
Pages : 630
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Author: Whitby
Publisher:
ISBN:
Category :
Languages : en
Pages : 618
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Author: Daniel WHITBY (D.D.)
Publisher:
ISBN:
Category :
Languages : en
Pages : 422
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Author: Daniel Whitby
Publisher:
ISBN:
Category : Arminianism
Languages : en
Pages : 492
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Author: Daniel Whitby
Publisher:
ISBN:
Category : Election (Theology)
Languages : en
Pages : 630
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Author: Alexander Chalmers
Publisher:
ISBN:
Category : Biography
Languages : en
Pages : 496
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Author: John J. Bombaro
Publisher: Wipf and Stock Publishers
ISBN: 163087812X
Category : Religion
Languages : en
Pages : 456
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Book Description
Since the publication of Sang Hyun Lee's revolutionary commentary, The Philosophical Theology of Jonathan Edwards, scholars have considered the possibilities of understanding Jonathan Edwards's thought in terms of dispositional laws, forces, and habits. While some scholars reject the notion of a dispositional ontology in Edwards, others have taken the concept of disposition in his thought beyond the usage the Northampton minister ever indicated, especially with respect to soteriological considerations. The preacher of "Sinners in the Hands of an Angry God" is made to be an inclusivist, if not a crypto-universalist. Jonathan Edwards's Vision of Reality substantiates that Edwards, in an effort to combat deistic and materialistic Enlightenment paradigms, employs dispositions in his philosophy, but that his radical theocentrism and Calvinistic particularism established its boundaries within his apologetical reconsideration of spatiotemporal and metaphysical reality. Within his "spiritual vision" of reality, Edwards leaves no stone unturned: history and even the reprobate find inherent value and a positive functional role not only in God's program of self-glorification but as manifestations of divine being--the damned are "deformities" in God. The logic of Edwards's theocentric vision of reality pushes his ideas to the limits of acceptable Reformed orthodoxy, and sometimes beyond those limits.
Author: Dewey D. Wallace Jr.
Publisher: Oxford University Press
ISBN: 0199876835
Category : Religion
Languages : en
Pages : 369
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Book Description
Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration. He seeks to overturn conventional clichés about Calvinism: that it was anti-mystical, that it allowed no scope for the ''ancient theology'' that characterized much of Renaissance learning, that its piety was harshly predestinarian, that it was uninterested in natural theology, and that it had been purged from the established church by the end of the seventeenth century. In the midst of conflicts between Church and Dissent and the intellectual challenges of the dawning age of Enlightenment, Calvinist individuals and groups dealt with deism, anti-Trinitarianism, and scoffing atheism--usually understood as godlessness--by choosing different emphases in their defense and promotion of Calvinist piety and theology. Wallace shows that in each case, there was not only persistence in an earlier Calvinist trajectory, but also a transformation of the Calvinist heritage into a new mode of thinking and acting. The different paths taken illustrate the rich variety of English Calvinism in the period. This study presents description and analysis of the mystical Calvinism of Peter Sterry, the hermeticist Calvinism of Theophilus Gale, the evangelical Calvinism of Joseph Alleine and the circle that promoted his legacy, the natural theology of the moderate Calvinist Presbyterians Richard Baxter, William Bates, and John Howe, and the Church of England Calvinism of John Edwards. Shapers of English Calvinism, 1660-1714 illuminates the religious and intellectual history of the era between the Reformation and modernity, offering fascinating insight into the development of Calvinism and also into English Puritanism as it transitioned into Dissent.
Author: Allen C. Guelzo
Publisher: Wipf and Stock Publishers
ISBN: 1556357176
Category : Religion
Languages : en
Pages : 379
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Book Description
Jonathan Edwards towered over his contemporaries--a man over six feet tall and a figure of theological stature--but the reasons for his power have been a matter of dispute. Edwards on the Will offers a persuasive explanation. In 1753, after seven years of personal trials, which included dismissal from his Northampton church, Edwards submitted a treatise, Freedom of the Will, to Boston publishers. Its impact on Puritan society was profound. He had refused to be trapped either by a new Arminian scheme that seemed to make God impotent or by a Hobbesian natural determinism that made morality an illusion. He both reasserted the primacy of God's will and sought to reconcile freedom with necessity. In the process he shifted the focus from the community of duty to the freedom of the individual. Edwards died of smallpox in 1758 soon after becoming president of Princeton; as one obituary said, he was "a most rational . . . and exemplary Christian." Thereafter, for a century or more, all discussion of free will and on the church as an enclave of the pure in an impure society had to begin with Edwards. His disciples, the "New Divinity" men--principally Samuel Hopkins of Great Barrington and Joseph Bellamy of Bethlehem, Connecticut--set out to defend his thought. Ezra Stiles, president of Yale, tried to keep his influence off the Yale Corporation, but Edwards's ideas spread beyond New Haven and sparked the religious revivals of the next decades. In the end, old Calvinism returned to Yale in the form of Nathaniel William Taylor, the Boston Unitarians captured Harvard, and Edwards's troublesome ghost was laid to rest. The debate on human freedom versus necessity continued, but theologians no longer controlled it. In Edwards on the Will, Guelzo presents with clarity and force the story of these fascinating maneuverings for the soul of New England and of the emerging nation.
