By Stephen Hampton
This publication is a examine of the Anglican Reformed culture (often inaccurately defined as Calvinist) after the recovery. Hampton units out to revise our photograph of the theological international of the later Stuart interval. Arguing that the significance of the Reformed theological culture has often been underestimated, his research issues to a community of conforming reformed theologians which integrated the various so much famous churchmen of the age. Focusing relatively on what those churchmen contributed in 3 hotly disputed components 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 energy and suppleness of the Reformed reaction to the constructing Arminian university, and indicates that the Reformed culture remained a plausible theological alternative for Anglicans good into the eighteenth century. This research as a result 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 fairly a contested flooring among the competing claims of these adhering to the Church of England's Reformed doctrinal history and the insights of these who, to various levels, have been ready to discover new theological avenues.
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Extra info for Anti-Arminians: The Anglican Reformed Tradition from Charles II to George I (Oxford Theological Monographs)
This unexpected alliance of Reformed theological system with High Church liturgical tastes is most striking in William Beveridge. 103 Yet, in his religious bestseller, the Sermon concerning the Excellency and Usefulness of the Common Prayer, Beveridge could rhapsodize like no other upon the manifold excellencies of the Anglican liturgy. ’104 To his mind, every single aspect of the Book of Common Prayer is conducive to our ediWcation: its language,105 its order,106 the various postures it prescribes,107 its frequent repetition of the three historic creeds,108 its 100 101 103 105 J.
149 The Upper House responded crossly to this attack on one of its members, and demanded that the committee produce a more precise account of its objections. The committee duly did so, but did not have time to present it to the Upper House before Convocation was prorogued. Martin Grieg has, however, unearthed that account, and it is instructive. , ppxii–xiii. 149 H. 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.
P26. v. ’ 112 Spurr, Restoration Church of England, pp132–63. Beveridge, Works, i p11. , p4. , p10. , p23. , p24. 118 Pearson, Minor Theological Works, ii p233. , i p287. The Reformed Tradition after the Restoration 25 That the order of the ministry is necessary to the continuation of the gospel according to the promises of Christ, as it was to the Wrst implantation of it according to his institution, is a doctrine indubitable. 121 Once again, it is a case of no bishops, no Holy Spirit. In fact, unless we get to grips with the ways in which the Reformed tradition evolved after the Restoration, it is diYcult to account for the strenuous resistance which several Reformed divines oVered to the various royal attempts to relax the terms of Anglican conformity.