Beyond Dordt and De Auxiliis examines the interdependence of these two traditions in the early modern period as they discussed and debated doctrines such as predestination and divine grace.
Devotional retrieval must accompany theological retrieval. To that end, New Whitchurch Press’ republication of The Lamentation of a Sinner is prescient.
I am concerned with something bigger than any one late modern prayer book: how the Dixian shift to thinking of the prayer book in terms of “shape” has affected the virtues of the prayer book tradition.
By teaching two kinds of righteousness, one imputed and one actual, Hooker makes room for us both to truly become holy and for our works to contribute to that holiness.
Many Protestants today are conflicted Protestants. Here we stand, we can do no other—yet we feel adrift of the church’s historical doctrine and worship.
One of the misguided but persistent assumptions about English reformers in the sixteenth century is that they rejected the study of ancient languages, rhetoric, grammar, philosophy, and poetry in their efforts to defend the supremacy of Scripture.
The Reformers were concerned not only with theology but also with its expression in worship. Many liturgies were produced in the churches of the magisterial Reformation in Germany, England, Switzerland, and elsewhere.
So far, I have worked to argue that the English Reformed tradition had already become considerably less magisterial by the mid-seventeenth century. Next, I want to suggest that Cromwell’s move towards supporting a kind of multiple establishment had echoes in the early republic, first in the abortive attempts to create shared establishments that would support churches of various denominations, as was attempted by Jefferson’s enemies in Virginia, then by the creation of an informal evangelical establishment in which Presbyterians and Congregationalists played the central role.
We asked a handful of our staff and Davenant Fellows what books they particularly enjoyed reading over this past year.
Few topics are more likely to cause a stir among Christians than universal salvation, or apokatastasis—the view that no person will ultimately experience eternal estrangement from God. Although the universalist view is difficult, if not impossible, to reconcile with the authoritative teaching of most Christian churches, it is not consistently considered heresy on the level of, say, denying the Trinity or the hypostatic union in Christ. But the concept of hell as “eternal conscious torment” has undoubtedly been a part of the Christian theological fabric for centuries, and from the perspective of the broader Church catholic, the burden of proof is probably on any challenger wishing to disrupt that consensus.