Reformed Christianity
Reformed Christianity,
A foundational event that divided the Reformed from the Lutheran tradition occurred in 1529 when reformer Huldrych Zwingli of Zürich broke with Martin Luther on the topic of the Lord's Supper. A separate Reformed tradition developed over several generations, especially in Switzerland, France, Scotland and the Netherlands.
In the seventeenth century,
Reformed theology emphasizes the
Definition and terminology
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Reformed Christianity is often called Calvinism after John Calvin, influential reformer of Geneva. The term was first used by opposing Lutherans in the 1550s. Calvin did not approve of the use of this term,[3] and scholars have argued that use of the term is misleading, inaccurate, unhelpful,[4][5][6][7][2] and "inherently distortive."[8]
The definitions and boundaries of the terms Reformed Christianity and Calvinism are contested by scholars. As a historical movement, Reformed Christianity began during the Reformation with
Reformed Christianity also has a complicated relationship with
Today, some scholars argue that Reformed Baptists, who hold many of the same beliefs as Reformed Christians but not infant baptism, should be considered part of Reformed Christianity, though this would not have been the view of early modern Reformed theologians.[18] Others disagree, asserting that Baptists should be considered a separate religious tradition.[19]
History
The first wave of Reformed theologians included
The second generation featured
Due to Calvin's missionary work in France, his program of reform eventually reached the French-speaking provinces of the Netherlands. Calvinism was adopted in the
In 1573, William the Silent joined the Calvinist Church. Calvinism was declared the official religion of the Kingdom of Navarre by the queen regnant Jeanne d'Albret after her conversion in 1560. Leading divines, either Calvinist or those sympathetic to Calvinism, settled in England, including Martin Bucer, Peter Martyr, and John Łaski, as did John Knox in Scotland.
During the
While Calvin did not live to see the foundation of his work grow into an international movement, his death allowed his ideas to spread far beyond their city of origin and their borders and to establish their own distinct character.[25]
Spread
Although much of Calvin's work was in
Calvinism was influential in
Many 17th century European settlers in the
A 2011 report of the
The Reformed family of churches is one of the largest Christian denominations. According to adherents.com the Reformed/Presbyterian/Congregational/United churches represent 75 million believers worldwide.[32]
The
Many conservative Reformed churches which are strongly Calvinistic formed the World Reformed Fellowship which has about 70 member denominations. Most are not part of the World Communion of Reformed Churches because of its ecumenical attire. The International Conference of Reformed Churches is another conservative association.
Church of Tuvalu is an officially established state church in the Calvinist tradition.
Theology
Revelation and scripture
Reformed theologians believe that God communicates knowledge of himself to people through the Word of God. People are not able to know anything about God except through this self-revelation. (With the exception of general revelation of God; "His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse" (Romans 1:20).) Speculation about anything which God has not revealed through his Word is not warranted. The knowledge people have of God is different from that which they have of anything else because God is infinite, and finite people are incapable of comprehending an infinite being. While the knowledge revealed by God to people is never incorrect, it is also never comprehensive.[34]
According to Reformed theologians, God's self-revelation is always through his son
In Reformed theology, the Word of God takes several forms. Jesus Christ himself is the Word Incarnate. The prophecies about him said to be found in the
Reformed theologians affirm that the Bible is true, but differences emerge among them over the meaning and extent of its truthfulness.
Covenant theology
Reformed theologians use the concept of covenant to describe the way God enters into fellowship with people in history.[42] The concept of covenant is so prominent in Reformed theology that Reformed theology as a whole is sometimes called "covenant theology".[43] However, sixteenth- and seventeenth-century theologians developed a particular theological system called "covenant theology" or "federal theology" which many conservative Reformed churches continue to affirm today.[42] This framework orders God's life with people primarily in two covenants: the covenant of works and the covenant of grace.[44]
The covenant of works is made with Adam and Eve in the Garden of Eden. The terms of the covenant are that God provides a blessed life in the garden on condition that Adam and Eve obey God's law perfectly. Because Adam and Eve broke the covenant by eating the forbidden fruit, they became subject to death and were banished from the garden. This sin was passed down to all mankind because all people are said to be in Adam as a covenantal or "federal" head. Federal theologians usually imply that Adam and Eve would have gained immortality had they obeyed perfectly.[45]
A second covenant, called the covenant of grace, is said to have been made immediately following Adam and Eve's sin. In it, God graciously offers salvation from death on condition of faith in God. This covenant is administered in different ways throughout the Old and New Testaments, but retains the substance of being free of a requirement of perfect obedience.[46]
Through the influence of Karl Barth, many contemporary Reformed theologians have discarded the covenant of works, along with other concepts of federal theology. Barth saw the covenant of works as disconnected from Christ and the gospel, and rejected the idea that God works with people in this way. Instead, Barth argued that God always interacts with people under the covenant of grace, and that the covenant of grace is free of all conditions whatsoever. Barth's theology and that which follows him has been called "mono covenantal" as opposed to the "bi-covenantal" scheme of classical federal theology.[47] Conservative contemporary Reformed theologians, such as John Murray, have also rejected the idea of covenants based on law rather than grace. Michael Horton, however, has defended the covenant of works as combining principles of law and love.[48]
God
For the most part, the Reformed tradition did not modify the medieval consensus on the
Reformed theologians have also traditionally followed the medieval tradition going back to before the early church councils of
Christ and atonement
Reformed theologians affirm the historic Christian belief that
John Calvin and many Reformed theologians who followed him describe Christ's work of redemption in terms of
Christians believe
Sin
In Christian theology, people are created good and in the image of God but have become corrupted by sin, which causes them to be imperfect and overly self-interested.[63] Reformed Christians, following the tradition of Augustine of Hippo, believe that this corruption of human nature was brought on by Adam and Eve's first sin, a doctrine called original sin.
Although earlier Christian authors taught the elements of physical death, moral weakness, and a sin propensity within original sin, Augustine was the first Christian to add the concept of inherited guilt (reatus) from Adam whereby every infant is born eternally damned and humans lack any residual ability to respond to God.[64] Reformed theologians emphasize that this sinfulness affects all of a person's nature, including their will. This view, that sin so dominates people that they are unable to avoid sin, has been called total depravity.[65] As a consequence, every one of their descendants inherited a stain of corruption and depravity. This condition, innate to all humans, is known in Christian theology as original sin.
Calvin thought original sin was "a hereditary corruption and depravity of our nature, extending to all the parts of the soul." Calvin asserted people were so warped by original sin that "everything which our mind conceives, meditates, plans, and resolves, is always evil." The depraved condition of every human being is not the result of sins people commit during their lives. Instead, before we are born, while we are in our mother's womb, "we are in God's sight defiled and polluted." Calvin thought people were justly condemned to hell because their corrupted state is "naturally hateful to God."[66]
In colloquial English, the term "total depravity" can be easily misunderstood to mean that people are absent of any goodness or unable to do any good. However the Reformed teaching is actually that while people continue to bear God's image and may do things that appear outwardly good, their sinful intentions affect all of their nature and actions so that they are not pleasing to God.[67] From a Calvinist viewpoint, a person who has sinned was predestined to sin, and no matter what a person does, they will go to Heaven or Hell based on that determination. There is no repenting from sin since the most evil thing is the sinner's own actions, thoughts, and words.[68]
Some contemporary theologians in the Reformed tradition, such as those associated with the Presbyterian Church (USA)'s Confession of 1967, have emphasized the social character of human sinfulness. These theologians have sought to bring attention to issues of environmental, economic, and political justice as areas of human life that have been affected by sin.[69]
Salvation
Reformed theologians, along with other Protestants, believe salvation from punishment for sin is to be given to all those who have
Predestination
Reformed theologians teach that sin so affects human nature that they are unable even to exercise faith in Christ by their own will. While people are said to retain free will, in that they willfully sin, they are unable not to sin because of the corruption of their nature due to original sin. Reformed Christians believe that God
Karl Barth reinterpreted the Reformed doctrine of predestination to apply only to Christ. Individual people are only said to be elected through their being in Christ.[78] Reformed theologians who followed Barth, including Jürgen Moltmann, David Migliore, and Shirley Guthrie, have argued that the traditional Reformed concept of predestination is speculative and have proposed alternative models. These theologians claim that a properly trinitarian doctrine emphasizes God's freedom to love all people, rather than choosing some for salvation and others for damnation. God's justice towards and condemnation of sinful people is spoken of by these theologians as out of his love for them and a desire to reconcile them to himself.[79]
Five Points of Calvinism
The Five Points of Calvinism |
---|
(TULIP) |
Total depravity |
Unconditional election |
Limited atonement |
Irresistible grace |
Perseverance of the saints |
Much attention surrounding Calvinism focuses on the "Five Points of Calvinism" (also called the doctrines of grace).[80] The five points have been summarized under the acrostic TULIP.[81] The five points are popularly said to summarize the Canons of Dort; however, there is no historical relationship between them, and some scholars argue that their language distorts the meaning of the Canons, Calvin's theology, and the theology of 17th-century Calvinistic orthodoxy, particularly in the language of total depravity and limited atonement.[82] The five points were more recently popularized in the 1963 booklet The Five Points of Calvinism Defined, Defended, Documented by David N. Steele and Curtis C. Thomas. The origins of the five points and the acrostic are uncertain, but they appear to be outlined in the Counter Remonstrance of 1611, a lesser-known Reformed reply to the Arminians, which was written prior to the Canons of Dort.[83] The acrostic was used by Cleland Boyd McAfee as early as circa 1905.[84] An early printed appearance of the acrostic can be found in Loraine Boettner's 1932 book, The Reformed Doctrine of Predestination.[85]
Church
Reformed Christians see the
In order to identify the visible church, Reformed theologians have spoken of certain marks of the Church. For some, the only mark is the pure preaching of the gospel of Christ. Others, including John Calvin, also include the right administration of the sacraments. Others, such as those following the Scots Confession, include a third mark of rightly administered church discipline, or exercise of censure against unrepentant sinners. These marks allowed the Reformed to identify the church based on its conformity to the Bible rather than the Magisterium or church tradition.[87]
Worship
Regulative principle of worship
The regulative principle of worship is a teaching shared by some Calvinists and
On this basis, many early Calvinists also eschewed musical instruments and advocated a cappella exclusive psalmody in worship,[89] though Calvin himself allowed other scriptural songs as well as psalms,[88] and this practice typified Presbyterian worship and the worship of other Reformed churches for some time. The original Lord's Day service designed by John Calvin was a highly liturgical service with the Creed, Alms, Confession and Absolution, the Lord's supper, Doxologies, prayers, Psalms being sung, the Lords prayer being sung, and Benedictions.[90]
Since the 19th century, however, some of the Reformed churches have modified their understanding of the regulative principle and make use of musical instruments, believing that Calvin and his early followers went beyond the biblical requirements
Sacraments
The
The
Logical order of God's decree
There are two schools of thought regarding the logical order of God's decree to ordain the fall of man:
Supralapsarianism is based on the belief that God chose which individuals to save logically prior to the decision to allow the race to fall and that the Fall serves as the means of realization of that prior decision to send some individuals to hell and others to heaven (that is, it provides the grounds of condemnation in the reprobate and the need for salvation in the elect). In contrast, infralapsarians hold that God planned the race to fall logically prior to the decision to save or damn any individuals because, it is argued, in order to be "saved", one must first need to be saved from something and therefore the decree of the Fall must precede predestination to salvation or damnation.
These two views vied with each other at the Synod of Dort, an international body representing Calvinist Christian churches from around Europe, and the judgments that came out of that council sided with infralapsarianism (Canons of Dort, First Point of Doctrine, Article 7). The Westminster Confession of Faith also teaches (in Hodge's words "clearly impl[ies]") the infralapsarian[97] view, but is sensitive to those holding to supralapsarianism.[98] The Lapsarian controversy has a few vocal proponents on each side today, but overall it does not receive much attention among modern Calvinists.
Branches
The Reformed tradition is historically represented by the
Reformed churches practice several forms of church government; primarily presbyterian and congregational, but some adhere to episcopal polity. The largest interdenominational association is the World Communion of Reformed Churches with more than 100 million members in 211 member denominations around the world.[99][100] Smaller, conservative Reformed associations include the World Reformed Fellowship and the International Conference of Reformed Churches.
Continental
"Continental" Reformed churches originate in continental Europe, a term used by English speakers to distinguish them from traditions from the British Isles. Many uphold the Helvetic Confessions and Heidelberg Catechism, which were adopted in Zurich and Heidelberg, respectively.[101] In the United States, immigrants belonging to the continental Reformed churches joined the Dutch Reformed Church there, as well as the Anglican Church.[102]
Presbyterian
Congregational
Congregationalism originates in
Baptist
Reformed or Calvinistic
Anglican
Though Anglicanism today is often described as a separate branch from the Reformed, historic Anglicanism is a part of the wider Reformed tradition. The foundational documents of the Anglican church "express a theology in keeping with the Reformed theology of the Swiss and South German Reformation."[107] The Most Rev. Peter Robinson, presiding bishop of the United Episcopal Church of North America, writes:[108]
Cranmer's personal journey of faith left its mark on the Church of England in the form of a Liturgy that remains to this day more closely allied to Lutheran practice, but that liturgy is couple to a doctrinal stance that is broadly, but decidedly Reformed. ... The 42 Articles of 1552 and the
39 Articles of 1563, both commit the Church of England to the fundamentals of the Reformed Faith. Both sets of Articles affirm the centrality of Scripture, and take a monergist position on Justification. Both sets of Articles affirm that the Church of England accepts the doctrine of predestination and election as a 'comfort to the faithful' but warn against over much speculation concerning that doctrine. Indeed a casual reading of the Wurttemburg Confession of 1551,[109] the Second Helvetic Confession, the Scots Confession of 1560, and the XXXIX Articles of Religion reveal them to be cut from the same bolt of cloth.[108]
Variants in Reformed theology
Amyraldism
Amyraldism (or sometimes Amyraldianism, also known as the School of Saumur, hypothetical universalism,
Named after its formulator Moses Amyraut, this doctrine is still viewed as a variety of Calvinism in that it maintains the particularity of sovereign grace in the application of the atonement. However, detractors like B. B. Warfield have termed it "an inconsistent and therefore unstable form of Calvinism."[115]
Hyper-Calvinism
Hyper-Calvinism first referred to a view that appeared among the early English
The Westminster Confession of Faith says that the gospel is to be freely offered to sinners, and the Larger Catechism makes clear that the gospel is offered to the non-elect.[116][117]
Neo-Calvinism
Beginning in the 1880s, Neo-Calvinism, a form of Dutch Calvinism, is the movement initiated by the theologian and former Dutch prime minister
Kuyper wanted to awaken the church from what he viewed as its pietistic slumber. He declared:
No single piece of our mental world is to be sealed off from the rest and there is not a square inch in the whole domain of human existence over which Christ, who is sovereign over all, does not cry: 'Mine!'[119]
This refrain has become something of a rallying call for Neo-Calvinists.
Christian Reconstructionism
Christian Reconstructionism is a
New Calvinism
New Calvinism is a growing perspective within conservative Evangelicalism that embraces the fundamentals of 16th century Calvinism while also trying to be relevant in the present day world.
Social and economic influences
Calvin expressed himself on usury in a 1545 letter to a friend, Claude de Sachin, in which he criticized the use of certain passages of scripture invoked by people opposed to the charging of interest. He reinterpreted some of these passages, and suggested that others of them had been rendered irrelevant by changed conditions. He also dismissed the argument (based upon the writings of Aristotle) that it is wrong to charge interest for money because money itself is barren. He said that the walls and the roof of a house are barren, too, but it is permissible to charge someone for allowing him to use them. In the same way, money can be made fruitful.[131]
He qualified his view, however, by saying that money should be lent to people in dire need without hope of interest, while a modest interest rate of 5% should be permitted in relation to other borrowers.[132]
In
Expert researchers and authors have referred to the United States as a "Protestant nation" or "founded on Protestant principles,"[134][135] specifically emphasizing its Calvinist heritage.[136][137]
Politics and society
Calvin's concepts of God and man led to ideas which were gradually put into practice after his death, in particular in the fields of politics and society. After their fight for independence from Spain (1579), the Netherlands, under Calvinist leadership, granted asylum to religious minorities, including French
Alongside the liberal development of the Netherlands came the rise of modern
In another factor in the rise of democracy in the Anglo-American world, Calvin favored a mixture of democracy and aristocracy as the best form of government (
In
In the 19th century, churches based on or influenced by Calvin's theology became deeply involved in social reforms, e.g. the
Others view Calvinist influence as not always being solely positive. The
Throughout the world, the Reformed churches operate hospitals, homes for handicapped or elderly people, and educational institutions on all levels. For example, American Congregationalists founded
See also
- List of Calvinist educational institutions in North America
- List of Reformed denominations
- Synod of Jerusalem (1672): Eastern Orthodox council rejecting Calvinist beliefs
- Criticism of Protestantism
- The Protestant Ethic and the Spirit of Capitalism (1905) – Max Weber's analysis of Calvinism's influence on society and economics
Doctrine
Related
- Boere-Afrikanersthat hold to Reformed theology
- Continental Reformed church: Calvinist churches originating in continental Europe
- Augustinian Calvinism: a term used to emphasize the origin of John Calvin's theology within Augustine of Hippo's theology
- Huguenots: followers of Calvinism in France, originating in the 16th and 17th century
- Pilgrims: English Separatists who left Europe for America in search of religious toleration, eventually settling in New England
- Presbyterians: Calvinists in countries worldwide
- Puritans: English Protestants who wanted to purify the Church of England
- Waldensians: Italian Protestants, preceded Calvinism but today identify with Reformed theology
Opposing views
- Arminianism
- Catholicism
- Christian universalism
- Eastern Orthodoxy
- Free Grace theology
- Open theism
- Lutheranism
- Molinism
- Socinianism
Notes
References
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- ^ Allen 2010, pp. 3–4.
- ^ Hägglund, Bengt (2007). Teologins Historia [History of Theology] (in German). Translated by Gene J. Lund (Fourth Revised ed.). Saint Louis: Concordia Publishing House.
- ^ Muller, Richard A. (2009). "Was Calvin a Calvinist?" (PDF).
- ^ MacCulloch, Diarmaid (2005). The Reformation: A History. New York: Penguin. p. 253.
- ^ Jonathan, Warren (2017). "Review of Calvinism: A Very Short Introduction". Bunyan Studies (21): 134–137.
- ^ MacCulloch 2005, p. 174.
- ^ MacCulloch 2005, p. 184.
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The Magisterial reformation denotes the Lutheran, Calvinist, and Anglican churches; this is sometimes labeled the mainstream of the Reformation. Magisterial means that secular authorities ("magistrates") had a role in the life of the church; church and state were closely tied.
- ISBN 0-63120843-7
- ^ MacCulloch 2005, p. 378.
- ^ "Reformed Churches". Christian Cyclopedia. Archived from the original on 28 May 2023.
- ^ Robinson, Peter D. (14 February 2020). "Is Anglicanism Reformed?". The North American Anglican. Retrieved 13 April 2024.
If one looks at the two main confessional documents of the English Reformation, the (39) Articles of Religion, and the Book of Common Prayer, a series of propositions emerge that definitely put the Church of England into that strand of the Augustinian Theological tradition which we call "Protestantism" and furthermore, to put it into the subset known as "Reformed."
- ^ Haigh, Christopher (2006). "The English Reformations and the Making of the Anglican Church" (PDF). Retrieved 6 April 2024.
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The World Alliance of Reformed Churches (WARC) and the Reformed Ecumenical Council (REC) have merged to form a new body representing more than 80 million Reformed Christians worldwide.
- ^ Allen 2010, pp. 18–20.
- ^ Allen 2010, pp. 22–23.
- ^ Allen 2010, pp. 24–25.
- ^ McKim 2001, p. 12.
- ^ Allen 2010, p. 28.
- ^ a b Allen 2010, p. 31.
- ^ Farley & Hodgson 1994, p. 77.
- ^ McKim 2001, p. 20.
- ^ a b Allen 2010, pp. 34–35.
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- ^ Allen 2010, p. 44.
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- ^ McKim 2001, p. 29.
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- Baker Academic. p. 51.
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- ^ McKim 2001, p. 73.
- ^ a b Allen 2010, pp. 77–78.
- ^ a b McKim 2001, p. 114.
- ^ Allen 2010, p. 80.
- ^ McKim 2001, p. 113.
- ^ Allen 2010, p. 84.
- ^ Allen 2010, p. 85.
- ^ Calvin, John (1994). Institutes of the Christian Religion. Eerdmans. p. 2206. Archived from the original on 1 April 2019. Retrieved 13 September 2018.
- ^ Allen 2010, pp. 100–101.
- ^ McKim 2001, pp. 229–230.
- ^ Guthrie 2008, pp. 47–49.
- ^ Lawson, Steven (18 March 2019). "TULIP and The Doctrines of Grace". Ligonier Ministries. Archived from the original on 21 January 2021. Retrieved 5 August 2021.
In reality, these five doctrines of grace form one comprehensive body of truth concerning salvation.
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- ^ Document translated in De Jong, Peter Y. (1968). Crisis In The Reformed Churches: Essays in Commemoration of the Synod of Dort (1618–1619). Grand Rapids, Michigan: Reformed Fellowship, Incorporated. pp. 52–58.
- The New Outlook. p. 104.
- ^ Boettner, Loraine. "The Reformed Doctrine of Predestination" (PDF). Bloomingtonrpchurch.org. Archived from the original (PDF) on 27 May 2014. Retrieved 5 December 2013.
The Five Points may be more easily remembered if they are associated with the word T-U-L-I-P; T, Total Inability; U, Unconditional Election; L, Limited Atonement; I, Irresistible (Efficacious) Grace; and P, Perseverance of the Saints.
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- ^ a b McKim 2001, p. 126.
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- ^ a b WCF 1646, XXVII.I.
- ^ a b WCF 1646, XXVII.II.
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- ^ WCF 1646, XXIX.VII.
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Partly because of clustered patterns of settlement and intense ethnic and linguistic identities, Reformed German and Dutch congregations resisted the lure of assimilation, although many Dutch Reformed Christians in the Hudson Valley joined Anglican congregations.
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- ^ Hicks, Tom (30 March 2017). "What is a Reformed Baptist?". Founders Ministries. Retrieved 3 February 2020.
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- ^ Hubert Cunliffe-Jones, A History of Christian Doctrine, p. 436. 2006 "The appointment of John Cameron, a peripatetic Scottish scholar, to be a professor in the Academy in 1618 introduced a stimulating teacher to the scene, and when in 1626 his pupil, Moses Amyraut (Amyraldus), was called to be a minister ..."
- ^ "Systematic Theology – Volume II – Christian Classics Ethereal Library". Ccel.org. 21 July 2005. Retrieved 5 December 2013.
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- ^ Michael Horton in J. Matthew Pinson (ed.), Four Views on Eternal Security, p. 113.
- ^ Warfield, B. B., The Plan of Salvation (Grand Rapids, Michigan: Eerdmans, 1973).
- ^ WCF 1646, VII.III.
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- ^ Bratt, James (1984). Dutch Calvinism in Modern America. Wipf and Stock; original Eerdmans.
- ^ James E. McGoldrick, Abraham Kuyper: God's Renaissance Man. (Welwyn, UK: Evangelical Press, 2000).
- ^ Duncan, J. Ligon III (15 October 1994). Moses' Law for Modern Government. Annual national meeting of the Social Science History Association. Atlanta. Archived from the original on 30 November 2012. Retrieved 23 August 2013.
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There existed also a genuine, though not slavish, theological affinity between the Anglican and continental theologies, especially the Reformed (Calvinist). A moderate Calvinist view of the 'doctrines of grace' (the interlocking sequence of predestination, election, justification, sanctification, final perseverance, glorification) was, we may say, the norm.
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Bibliography
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Further reading
- Alston, Wallace M. Jr.; ISBN 978-0-8028-4776-8.
- Balserak, Jon (2017). Calvinism: A Very Short Introduction. Oxford, England: Oxford University Press. ISBN 978-0-19-875371-1.
- ISBN 978-0-300-10507-0.
- Bratt, James D. (1984) Dutch Calvinism in Modern America: A History of a Conservative Subculture excerpt and text search
- ISBN 978-0-300-11192-7.
- Hart, D. G. (2013). Calvinism: A History. New Haven, Connecticut: Yale University Press, excerpt and text search
- ISBN 978-0-19-500743-5.
- ISBN 978-0-8042-0479-8.
- ISBN 978-0-19-515168-8.
- ———————— (2003). After Calvin: Studies in the Development of a Theological Tradition. Oxford University Press. ISBN 978-0-19-515701-7.
- Picken, Stuart D. B. (2011). Historical Dictionary of Calvinism. Scarecrow Press. ISBN 978-0-8108-7224-0.
- Small, Joseph D., ed. (2005). Conversations with the Confessions: Dialogue in the Reformed Tradition. Geneva Press. ISBN 978-0-664-50248-5.
External links
- Calvinism on In Our Time at the BBC
- "Five Points of Calvinism" by Robert Lewis Dabney (PDF)