By Stephen Hampton
This e-book is a examine of the Anglican Reformed culture (often inaccurately defined as Calvinist) after the recovery. Hampton units out to revise our photo of the theological international of the later Stuart interval. Arguing that the significance of the Reformed theological culture has usually been underestimated, his examine issues to a community of conforming reformed theologians which incorporated some of the such a lot admired churchmen of the age. Focusing fairly on what those churchmen contributed in 3 hotly disputed parts 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 transforming into effect of continental Arminianism. Hampton demonstrates the power and adaptability of the Reformed reaction to the constructing Arminian university, and exhibits that the Reformed culture remained a possible theological alternative 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 indicates that, all through its formative interval, Anglicanism used to be no longer a monolithic culture, yet really a contested flooring 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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Additional resources for Anti-Arminians: The Anglican Reformed Tradition from Charles II to George I (Oxford Theological Monographs)
Bentley, Dissertation on Phalaris (1699), pp424–5. The Reformed Tradition after the Restoration 35 the Common Prayer, which has already been mentioned, went through no fewer than fourteen editions between 1681 and 1700; his Great Necessity and Advantage of Public Prayer and Frequent Communion had gone through seven editions by 1721, and his Private Thoughts upon Religion through ten editions by 1728. The crypto-Arian Daniel Whitby recognized that Beveridge was a widely read author, and was suYciently worried about his inXuence, that he put together a pre-emptively critical pamphlet before Beveridge’s commentary on the Thirty-Nine Articles had even been published.
Aldrich, A Narrative of the LowerHouse of Convocation relating to Prorogations and Adjournments (London, 1702), cited in M. Grieg, ‘Heresy Hunt: Gilbert Burnet and the Convocation Controversy of 1701’, HJ, 37 (1994), p584. 150 If there was any doubt about what the Articles meant, then recourse could always be had to various established authorities, including, in particular, the (unambiguously Reformed) Book of Homilies. The committee then went on to home in on Burnet’s discussion of Articles IX–XVIII as being especially problematic.
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.
Anti-Arminians: The Anglican Reformed Tradition from Charles II to George I (Oxford Theological Monographs) by Stephen Hampton