By Stephen Hampton
This booklet is a research of the Anglican Reformed culture (often inaccurately defined as Calvinist) after the recovery. Hampton units out to revise our photo of the theological international of the later Stuart interval. Arguing that the significance of the Reformed theological culture has usually been underestimated, his learn issues to a community of conforming reformed theologians which integrated the various so much famous churchmen of the age. Focusing rather on what those churchmen contributed in 3 hotly disputed parts 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 starting to be effect of continental Arminianism. Hampton demonstrates the energy and adaptability of the Reformed reaction to the constructing Arminian college, and indicates that the Reformed culture remained a possible theological alternative for Anglicans good into the eighteenth century. This research for this reason presents an important bridge linking the Reformed writes of the Elizabethan and early Stuart sessions to the Reformed Evangelicals of the eighteenth century. It additionally exhibits that, all through its formative interval, Anglicanism was once no longer a monolithic culture, yet relatively a contested flooring among the competing claims of these adhering to the Church of England's Reformed doctrinal background and the insights of these who, to various levels, have been ready to discover new theological avenues.
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Example text
So, imagine a china cereal bowl. Its material cause is the clay out of which it was made. Its eYcient cause is the potter who made it. Its Wnal cause is holding milk and cornXakes. And its formal cause is its speciWc size, shape, and colour; the things which make it this speciWc bowl, and distinguish it from the other bits of crockery on the shelf. In the case of actions, rather than speciWc things, the same analysis can be applied, with a slight variation. Since actions per se are not obviously made out of anything, it might appear that they fall outside Aristotle’s scheme, since they have no material cause.
V. S. G. ), The History of the University of Oxford V: The Eighteenth Century (Oxford, 1986), p57. 32 Anti-Arminians Burkitt’s Expository Notes (1700), there was Reformed exegesis. In Robert Sanderson’s Cases of Conscience, there was Reformed casuistry. In William Dillingham’s Latin Lives of James Ussher and Laurence Chaderton, there was Reformed hagiography. In Henry Compton’s eleven published letters to the clergy of his diocese, there was Reformed pastoralia. The very breadth of this publishing endeavour no doubt contributed to keeping Reformed opinions high on the Church of England’s theological agenda.
125 Barlow, MS QCL 279 p318. 126 Ibid. 236 57r–57v. 127 Ibid. 236 69v. 128 Ibid. 236 76r. 129 Edwards, Theologia Reformata, i p531. , p528. , p529. , p523. , p529. The Reformed Tradition after the Restoration 27 true church. Indeed, he is not actually prepared to call the dissenters schismatic at all. 134 The implication of this is that Edwards does not hold episcopacy to be necessary to the Church at all. It is merely one acceptable form of Church government amongst others. In Edwards, therefore, the Reformed tradition is decidedly less marked by the ecclesiological fashions of post-Restoration Anglicanism, than it is in Pearson or Beveridge.
