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Books > Christianity > Protestantism & Protestant Churches > Calvinist, Reformed & Presbyterian Churches
The translator has done a truly excellent job of putting Calvin's
work into a very readable English format. If you have ever wanted
to read Calvin, here is your chance. Frankly, one might compare the
study of Calvin to the opportunity to either sit with Christ on the
mount or later to hear Matthew retell the story. Why go to a
secondary source when Calvin is so easy to understand and so
readily available in this edition? These pages bring Calvin right
into your living room, where you learn the reformed faith first
hand. To sum it up: Pastor, student, or layman, if you don't have
this work in your study collection, such a collection is
incomplete. Complete enough to suit the demands of the scholar,
written so the average layman can understand, here is John Calvin.
This is a terrific tool in understanding our Reformed faith from
the very father of the reformation that led to the Presbyterian
Church.
Recent decades have witnessed much scholarly reassessment of
late-sixteenth through eighteenth-century Reformed theology. It was
common to view the theology of this period--typically labelled
'orthodoxy'--as sterile, speculative, and rationalistic, and to
represent it as significantly discontinuous with the more
humanistic, practical, and biblical thought of the early reformers.
Recent scholars have taken a more balanced approach, examining
orthodoxy on its own terms and subsequently highlighting points of
continuity between orthodoxy and both Reformation and
pre-Reformation theologies, in terms of form as well as content.
Until now Scottish theology and theologians have figured relatively
minimally in works reassessing orthodoxy, and thus many of the
older stereotypes concerning post-Reformation Reformed theology in
a Scottish context persist. This collection of essays aims to
redress that failure by purposely examining post-Reformation
Scottish theology/theologians through a lens provided by the gains
made in recent scholarly evaluations of Reformed orthodoxy, and by
highlighting, in that process, the significant contribution which
Scottish divines of the orthodox era made to Reformed theology as
an international intellectual phenomenon.
A useful devotional book comprising 31 brief essays regarding
Christ, the Gospel and the Church. Suitable for Christians and
non-Christians alike. If you want to evangelize your family,
friends, or co-workers this is a great, "quick-read" to hand out.
In this insightful book, Donald K. McKim explores the basic tenets
of Presbyterian theology and doctrine, from their beginnings to
their meaning for the church today. Throughout McKim emphasizes the
how Presbyterian history can inform current and future challenges.
Without prescribing solutions to contemporary challenges, McKim's
six brief chapters provide the foundation for broadening and
strengthening a Presbyterian faith the lives today. Each chapter
ends with suggestions for further study.
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John Calvin
(Hardcover)
John W. De Gruchy
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R1,004
Discovery Miles 10 040
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The French Revolution was the scene of much intellectual and social
upheaval. Its impact touched a wide range of subjects: the
relationship of the church to the state, social relationships,
science, literature, fashion, philosophy and theology. Although the
French Revolution's momentum was felt across Europe and North
America, it met a particularly interesting response in the
Netherlands, at that time the scene of a burgeoning neo-Calvinist
movement. In that context, the likes of Groen van Prinsterer,
Abraham Kuyper and Herman Bavinck responded to the French
Revolution's ideals and influence in a variety of intellectual and
practical ways.This book approaches that Dutch response from a
range of historical and theological perspectives, and in so doing
explores the relationship between the French Revolution and the
development of neo-Calvinism. Beginning with historical portraits
of Bavinck and Kuyper in relation to the Revolution, the
perspectives offered also include, amongst others, the place of
multilingualism in neo-Calvinism and the Revolution, neo-Calvinist
and Revolutionary approaches to fashion, a dialogue between
Kuyperian theology and Kieslowski's Three Colours trilogy, and a
contemporary neo-Calvinist critique of French laicite. This book
forms part of a wider Project neo-Calvinism supported by the
Theologische Universiteit Kampen and the VU University Amsterdam.
The so-called extra Calvinisticum-the doctrine that the incarnate
Son of God continued to exist beyond the flesh-was not invented by
John Calvin or Reformed theologians. If this is true, as is almost
universally acknowledged today, then why do scholars continue to
fixate almost exclusively on Calvin when they discuss this
doctrine? The answer to the "why" of this scholarly trend, however,
is not as important as correcting the trend. This volume expands
our vision of the historical functions and christological
significance of this doctrine by expounding its uses in Cyril of
Alexandria, Thomas Aquinas, Zacharias Ursinus, and in theologians
from the Reformation to the present. Despite its relative
obscurity, the doctrine that came to be known as the "Calvinist
extra" is a possession of the church catholic and a feature of
Christology that ought to be carefully appropriated in contemporary
reflection on the Incarnation.
John Calvin's magnum opus "The Institutes of Christian Religion" is
a monumental text of Christianity and a foundational work of
Western Civilization. First penned in 1536 in Latin, this seminal
work of protestant theology has been translated into countless
languages and studied widely by theologians, pastors, university
students, and religious scholars alike for nearly five hundred
years. In it, John Calvin sets out to examine, challenge, and
critique the accepted Catholic doctrines of his day. He takes up
Christian sacraments, justification by faith alone, and Christian
liberty to introduce his vision of a reformed Christian theology.
Calvin stays close to the scripture and with a lucid and sober mind
establishes what would come to be known as Calvinism: the belief in
predestination, the authority of Biblical scripture, and the
sovereignty of god. This text firmly situates him alongside
Augustine, Origen, and Thomas Aquinas as a great and formative
religious thinker and writer. Calvin uses ethics, apologetics,
eschatology, and biblical exegesis to create the architecture
around modern Protestantism. "Institutes" quickly became a
controversial and widely read text and many view it as pivotal in
inciting the great Reformation of the 16th century. Calvin intended
for the book to act as an introduction to the Protestant faith,
and, in this vein, "Institutes" remains a central text to the
millions of the world's Calvinists and stands as a major work of
western civilization.
Description: From eternity past God intended that the most vivid
and profound demonstration of his glory would come in the form of
His work of salvation on the cross of Christ. God then made man to
punish him. He made him perfect and thus unlikely to ever need
punishing, or, for that matter, a Savior. By a happy coincidence,
and against all the odds, this perfect man sinned, thus allowing
God to fulfill His purposes for both the man and Christ. When he
sinned, God, who is suddenly confronted with the prospect of being
able to fulfill all of His original plans, becomes furious. What
you have just read is not a joke. I wish that it were. Rather, I
have simply enumerated the points that comprise the Calvinist
theological system, or, as I call it: the Happy Coincidence model
of sin and salvation. It reflects what can only be described as an
Alice-in-Wonderland reality, in which the only sense is nonsense,
and logic is the enemy. This book will seek to explore some of its
many logical inconsistencies and, in the process, propose a
perfectly viable--and biblical--alternative.
2013 Reprint of 1963 Edition. Full facsimile of the original
edition, not reproduced with Optical Recognition Software. While
Morgan's literary portfolio shows remarkable diversity, it is
studded with works on Puritanism. "Visible Saints" further
solidifies his reputation as a leading authority on this subject.
An expanded version of his Anson G. Phelps Lectures of 1962
(presented at New York University), this slender volume focuses on
the central issue of church membership. Morgan posits and develops
a revisionary main thesis: the practice of basing membership upon a
declaration of experiencing saving grace, or "conversion," was
first put into effect not in England, Holland, or Plymouth, as is
commonly related, but in Massachusetts Bay Colony by non-separating
Puritans. Characterized by stylistic grace and exegetic finesse,
"Visible Saints" is another scholarly milestone in the "Millerian
Age" of Puritan historiography.
This study of the Five Points of Calvinism, as set forth in the
Canons of Dort, is designed to underscore the sovereignty of God's
grace and love in the matter of salvation. John Calvin did not
write these Canons, but they are based on the his teachings and
have become the confessional standard of Calvinist churches, in
response to the doctrines of Arminianism. The purpose of this study
is not to win a theological argument, but to direct us to the
marvelous work of God, the purpose of which can only be that His
people give Him all the glory.
Author Biography: Alan P. F. Sell, a philosopher-theologian and
ecumenist, is employed in research, writing, and lecturing in the
United Kingdom and abroad. He has held academic posts in England,
Canada, and Wales, and ecclesiastical posts in England and Geneva.
He is the author or editor of over thirty books, of which the most
recent are Convinced, Concise and Christian: The Thought of Huw
Parri Owen (Pickwick, 2012) and Christ and Controversy: The Person
of Christ in Nonconformist Thought and Ecclesial Experience
(Pickwick, 2012).
This is an annotated transcription of the Rev. Dr. James Muir's
personal diary from 1805. Born in Ayrshire, Scotland in 1757, Rev.
Muir served as the third minister of the Presbyterian Church in
Alexandria, Virginia, now known as the Old Presbyterian Meeting
House, from 1789 until his death in 1820. The Old Presbyterian
Meeting House was originally known as Alexandria's Presbyterian
Church and then as its First Presbyterian Church. Rev. Muir's diary
provides a historical document that, in its account of a single
calendar year in the life of one individual, both raises and
answers questions about a bygone era. It also provides a historical
guide to aspects of the remarkable heritage that continues to this
day in Old Town Alexandria, Virginia; a heritage that exists today
in the vibrant religious community of the Old Presbyterian Meeting
House and in the larger community, where the streets that Muir
walked, and so many of the houses and places he visited still
exist. A discussion of Alexandria in 1805, an examination of the
original diary and its transcription, and a biographical sketch of
Rev. Muir precede the diary. Appendices include: the diary's title
page and handwritten notes that appear on end pages of the diary, a
list of the Bible texts of sermons by Rev. Dr. Muir during 1805 (in
the order delivered), and a list of the published works of the Rev.
Muir. A bibliography and an index to full-names, places and
subjects enhance the text.
Over the past half century, there has been a proliferation of
scholarship on the great American theologian Jonathan Edwards.
However, the vast majority of this output confines itself to the
details of his work. With some welcome exceptions, the forest has
often been missed for the trees. In this ground breaking study
William Schweitzer presents a new reading of Edwards: He starts
with the question what is distinctive in Edwards' theology? The
answer comes in Edwards' insight into Trinitarian life. God is
eternally communicative of his knowledge, love, and joy among the
Three Persons of the Trinity, and this divine communicativeness was
for Edwards the explanation for why God created the universe. More
specifically, however, Edwards believed that God's communication
carries with it the Trinitarian hallmark of "harmony." This
hallmark is not always east to discern, even for the regenerate.
Edwards' lifelong project-as demonstrated by the common purpose of
all three unfinished "Great Works"-was to interpret the harmony
found in and among the several media of revelation.
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