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By Torrance Kirby, Rowan Williams

Richard Hooker was once a realized philosophical theologian and engaged polemicist of the later 16th century who defined and defended the Elizabethan spiritual and political cost.

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Extra info for A Companion to Richard Hooker (Brill's Companions to the Christian Tradition)

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10 Keble 1:lxvii–lxxxv. 11 Keble, ‘Editor’s Preface,’ Works (1888), 1:lxxxiv–lxxxv. 12 C. J. Sisson, The Judicious Marriage of Mr. Hooker and the Birth of ‘The Laws of Ecclesiastical Polity’ (Cambridge: Cambridge University Press, 1940). 13 The primary thrust of Hooker scholarship in the later part of the twentieth century has therefore, been a break away from the stereotypical thinking of earlier centuries: Walton’s traditional interpretation of Hooker as a gentle, irenical person who transcended the tedious and brutal religious polemics of his day.

G. W. L. and W. , 1662), 264. See Lee W. 1 (1983): 177–88. 12 lee w. gibbs those in the Roman Catholic Church even though they lived in ‘popish superstitions,’ a faulty understanding of the relation of the nature of God’s grace to the divine will, and interpretations of the related doctrines of predestination, justification,27 and assurance28 that Travers considered to be at odds with the teachings of the ‘best’ Church Fathers and Protestant Reformers. The public controversy continued for almost a year until, in March 1586, Archbishop Whitgift silenced Travers.

McGrade also compares Hooker’s use of patristic and medieval sources with the use of similar material by major continental Reformation and CounterReformation authors. The Elizabethan period was marked by heated theological exchanges as writers sought to ridicule, discredit, or vilify their opponents. Much was at stake: the religious identity of England, its international allegiances, and the character of the established Church of England. Brown Patterson traces the course of these exchanges, including that between Roman Catholics and defenders of the established Church and that between Puritan nonconformists and conformists to the established Church in a chapter titled ‘Elizabethan theological polemics’.

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