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By Richard A. Muller

It is a sequel to Richard Muller's The Unaccomodated Calvin OUP 2000). within the earlier e-book, Muller tried to situate Calvin's theological paintings of their old context and to strip away quite a few twentieth-century theological grids that experience clouded our perceptions of the paintings of the Reformer. within the current e-book, Muller contains this process ahead, with the objective of overcoming a sequence of 19th- and twentieth-century theological frameworks attribute of a lot of the scholarship on Reformed orthodoxy, or what will be referred to as "Calvinism after Calvin."

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Even the association of Cappel's theory of late origin with the school of Saumur, which produced other variant doctrines, such as the Amyraldian "hypothetical universalism," cannot be easily placed beyond the pale of the confessions. What the debate indicates, therefore, is the internal variety of Reformed orthodoxy. The study of Henry Ainsworth's work as an exegete also underlines the broader currents of thought in which the British theologians of the seventeenth century were involved. His exegesis certainly had explicit doctrinal overtones but, in the line of Calvin and other sixteenth-century exegetes who emphasized the literal sense of the text, Ainsworth devoted less of his energy to allegorical and typological expression of doctrinal points than to an exposition of the more direct teaching of the text.

Synthesis of commonplaces" springs from an intention not unlike that behind Melanchthon's Commonplaces (Loci communes) and Calvin's Institutes. As Leigh's definitions indicate, moreover, orthodox theology also took the form of confessions, catechisms, biblical commentaries, sermons, and treatises on piety. What is more, two of the orthodox Reformed theologians often remembered for their dexterity in the use of scholastic method, William Perkins and Gisbertus Voetius, also inspired the great development of Reformed piety in the seventeenth century.

Approaches to Post-Reformation Protestantism 19 orthodox colleagues and followers—Johannes Hoornbeeck, Brakel, Mastricht, and Simon Oomius—serve as significant examples of the interrelationship of scholastic orthodoxy with piety and spirituality in the seventeenth century, a point all too often ignored in the older scholarship. The next two essays (chapters 7 and 8)—" Vera Philosophia cum Sacra Theologia nusqua pugnat: Keckermann on Philosophy, Theology, and the Problem of Double Truth"36 and "Scholasticism Protestant and Catholic: Francis Turretin on the Object and Principles of Theology"37—examine presuppositional questions concerning the relationship of theology to philosophy and the nature of the theological task.

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