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Ramism and the Reformation of Method explores the popular early modern movement of Ramism and its ambitious attempt to transform Church and society. It considers the relation of Ramism to Reformed Christianity and its development as a divine logic attuned to understanding both Scripture and the world. In doing so, it reveals how Ramists rejected the notion of a philosophy or worldview independent of God and sought to encompass everything under an overarching Christian philosophy indebted to Franciscan ideals. The supreme goal of the Ramists was the remaking of the world in the image of the Triune God.
This study examines the ethical character of John Calvin and his Genevan colleagues' evangelizing of France. It reveals that Calvin's plans for proselytizing his homeland involved lying, deception, and obfuscation which were employed as a means of evading detection by the French authorities. Balserak considers important questions about the relationship between godliness and cunning, about Calvin's manufacturing of his image, and about the lengths to which he and his colleagues went to spread their gospel.
The extra Calvinisticum, the doctrine that the eternal Son maintains his existence beyond the flesh both during his earthly ministry and perpetually, divided the Lutheran and Reformed traditions during the Reformation. This book explores the emergence and development of the extra Calvinisticum in the Reformed tradition by tracing its first exposition from Ulrich Zwingli to early Reformed orthodoxy. Rather than being an ancillary issue, the questions surrounding the extra Calvinisticum were a determinative factor in the differentiation of Magisterial Protestantism into rival confessions. Reformed theologians maintained this doctrine in order to preserve the integrity of both Christ's divine and human natures as the mediator between God and humanity. This rationale remained consistent across this period with increasing elaboration and sophistication to meet the challenges leveled against the doctrine in Lutheran polemics. The study begins with Zwingli's early use of the extra Calvinisticum in the Eucharistic controversy with Martin Luther and especially as the alternative to Luther's doctrine of the ubiquity of Christ's human body. Over time, Reformed theologians, such as Peter Martyr Vermigli and Antione de Chandieu, articulated the extra Calvinisticum with increasing rigor by incorporating conciliar christology, the church fathers, and scholastic methodology to address the polemical needs of engagement with Lutheranism. The Flesh of the Word illustrates the development of christological doctrine by Reformed theologians offering a coherent historical narrative of Reformed christology from its emergence into the period of confessionalization. The extra Calvinisticum was interconnected to broader concerns affecting concepts of the union of Christ's natures, the communication of attributes, and the understanding of heaven.
This book examines the contentious relationship between oath-taking, confessional subscription, and the binding of the conscience in reforms led by John Calvin. Calvin and his closest Reformed colleagues routinely distinguished what they believed were impious rules and constitutions in the Roman Church--human traditions claiming to bind the consciences of the faithful by putting them in fear of losing their salvation--and legitimate church observances, such as oaths and formal subscription to Reformed confessional standards. Doctrinal and moral reform in the cities became difficult, however, when friends and foes alike accused Calvin and his partners of burdening consciences with extra-Scriptural statements of faith composed by human authorities--a claim that, if true, would necessarily shape our assessment of the integrity of Calvin's Reformation. In light of these conflicts, author Timothy R. Scheuers offers a close reading of the texts and controversies surrounding Calvin's struggle for reform. In particular, he shows how they reveal the unique challenges Calvin and his colleagues encountered as they attempted to employ oath-swearing and formal confession of faith in order to consolidate the reformation of church and society. This book demonstrates how oaths and vows were used to shape confessional identity, secure social order, forge community, and promote faithfulness in public and private contracts. It also illustrates the complex and difficult task of protecting the individual conscience as Calvin sought to bring his new take on Christian freedom into Reformed communities.
In John Locke's Theology: An Ecumenical, Irenic, and Controversial Project, Jonathan S. Marko offers the closest work available to a theological system derived from the writings of John Locke. Marko argues that Locke's intent for The Reasonableness of Christianity, his most noted theological work, was to describe and defend his version of the fundamental doctrines of Christianity and not his personal theological views. Locke, Marko says, intended the work to be an ecumenical and irenic project during a controversial time in philosophy and theology. Locke described what qualifies someone as a Christian in simple and irenic terms, and argued for the necessity of Scripture and the reasonableness of God's means of conveying his authoritative messages. The Reasonableness of Christianity could be construed as personal, but mainly in the sense that it puts the burden of understanding Scripture and arriving at theological convictions on the autonomous individual, rejecting the notion that one should base one's doctrinal opinions on so-called authorities. His work was inadvertently controversial partly because then, like today, readers typically failed to make a distinction between Locke's personal and programmatic positions. Marko also points to places in Locke's corpus where he avoids advocating for a particular sectarian position in his treatment of theological doctrines. What is more, it shows why attempting to categorize Locke--a philosopher, theologian, and political scientist all at once--according to traditional Christian paradigms is a dangerous misstep and a difficult scholarly feat.
Augustine of Hippo (AD 354-430) studied and taught rhetoric for nearly two decades until, at the age of thirty-one, he left his position as professor of rhetoric in Milan to embark upon his new life as a Christian. This was not a clean break in Augustine's thought. Previous scholarship has done much to show us that Augustine integrated rhetorical ideas about texts and speeches into his thought on homiletics, the formation of arguments, and scriptural interpretation. Over the past few decades a new movement among scholars has begun to show that Augustine also carried rhetorical concepts into areas of his thought that were beyond the typical purview of the rhetorical handbooks. In Rhetorical Economy in Augustine's Theology, Brian Gronewoller contributes to this new wave of scholarship by providing a detailed examination of Augustine's use of the rhetorical concept of economy in his theologies of creation, history, and evil, in order to gain insights into these fundamental aspects of his thought. This study finds that Augustine used rhetorical economy as the logic by which he explained a multitude of tensions within, and answered various challenges to, these three areas of his thought as well as others with which they intersect-including his understandings of providence, divine activity, and divine order.
This volume of the Reformation Commentary on Scripture guides readers through a wealth of early-modern commentary on the first 39 chapters of Isaiah. Preachers, scholars, and students will hear from familiar voices and discover lesser-known figures from a diversity of theological traditions, much of which appears here for the first time in English.
Calvinist Conformity in Post-Reformation England is the first modern full-scale examination of the theology and life of the distinguished English Calvinist clergyman Daniel Featley (1582-1645). It explores Featley's career and thought through a comprehensive treatment of his two dozen published works and manuscripts and situates these works within their original historical context. A fascinating figure, Featley was the youngest of the translators behind the Authorized Version, a protégé of John Rainolds, a domestic chaplain for Archbishop George Abbot, and a minister of two churches. As a result of his sympathies with royalism and episcopacy, he endured two separate attacks on his life. Despite this, Featley was the only royalist Episcopalian figure who accepted his invitation to the Westminster Assembly. Three months into the Assembly, however, Featley was charged with being a royalist spy, was imprisoned by Parliament, and died shortly thereafter. While Featley is a central focus of the work, this study is more than a biography. It uses Featley's career to trace the fortunes of Calvinist conformists--those English Calvinists who were committed to the established Church and represented the Church's majority position between 1560 and the mid-1620s, before being marginalized by Laudians in the 1630s and puritans in the 1640s. It demonstrates how Featley's convictions were representative of the ideals and career of conformist Calvinism, explores the broader priorities and political maneuvers of English Calvinist conformists, and offers a more nuanced perspective on the priorities and political maneuvers of these figures and the politics of religion in post-Reformation England.
To understand the great theologians of the past, we must understand the circumstances that formed them. In the newest volume of the Reformed Historical Theological Studies series, Martin I. Klauber and his troupe of capable historians survey the history and doctrine of the French Reformation. This volume provides a quality introduction to French Reformed theology that will help readers grasp the political and ecclesiological climate in which Reformed like giants John Calvin and Theodore Beza wrote.
Aristotle's moral and political thought formed the backbone of education in practical philosophy for centuries during the classical and medieval periods. It has often been presumed, however, that with the advent of the Protestant Reformation, this tradition was broken. Countering this widespread view, Manfred Svensson discusses dozens of commentaries on Aristotle's Ethics and Politics that emerged from Protestant universities and academies throughout the sixteenth and seventeenth centuries, showing that early modern Protestants never lost their connection to Aristotle. He offers a broad contextualization of these works and in-depth discussion of their key ethical and political concepts.