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Calvinism and the Problem of Evil 1.31

This is a new release of the original 1930 edition.

It is often thought that the French Reformer John Calvin (1509-1564) had a negative attitude towards the arts, particularly visual art. However, in Calvinism and the Arts: A Re-assessment, Dr. Joby argues that in Calvin's writings and in the development of the Reformed tradition more generally, it is possible to discern a more positive attitude than has hitherto been recognized. He makes a start by examining exactly what type of visual art Calvin rejected and what type he affirmed. He goes on to consider how Calvin's epistemology and eschatology can be used to argue for the placing of certain types of art, notably histories and landscape paintings, within Reformed churches and then devotes separate chapters to reflecting on how music, architecture and church decoration within the Reformed tradition provide further arguments for the use of these works of art. In the final section, he looks at specific histories and landscapes from the Dutch Golden Age and considers how the form and content of both of these types of art provide us with further ontological and epistemological arguments which inevitably lead to the conclusion that their continued exclusion from Reformed churches is no longer tenable.

Revision of doctrinal standards has been a destructive influence in church life over the last one hundred years or so. W.G.T. Shedd witnessed such a trend in the Northern Presbyterian Church of his own day with regard to The Westminster Confession of Faith. This book expresses the reason for his opposition to that trend. Calvinism: Pure and Mixed is virtually a defence of the reformed faith against many of the most common criticisms levelled against it.

The first single-volume history of Reformed Protestantism from its sixteenth-century origins to the present This briskly told history of Reformed Protestantism takes these churches through their entire 500-year history—from sixteenth-century Zurich and Geneva to modern locations as far flung as Seoul and São Paulo. D. G. Hart explores specifically the social and political developments that enabled Calvinism to establish a global presence. Hart’s approach features significant episodes in the institutional history of Calvinism that are responsible for its contemporary profile. He traces the political and religious circumstances that first created space for Reformed churches in Europe and later contributed to Calvinism’s expansion around the world. He discusses the effects of the American and French Revolutions on ecclesiastical establishments as well as nineteenth- and twentieth-century communions, particularly in Scotland, the Netherlands, the United States, and Germany, that directly challenged church dependence on the state. Raising important questions about secularization, religious freedom, privatization of faith, and the place of religion in public life, this book will appeal not only to readers with interests in the history of religion but also in the role of religion in political and social life today.

What impact is the Calvinist/non-Calvinist debate having on the Southern Baptist Convention today? This book holds a theological conversation between followers of Christ about issues on which they often disagree. And while such controversial points of doctrine cannot be ignored, neither should they put up impenetrable walls between groups that are committed to the same essential Christian beliefs.Calvinism: A Southern Baptist Dialogue brings together new presentations from noted Southern Baptists including Daniel Akin, Tom Ascol, David Dockery, Charles Lawless, and Ed Stetzer that address misperceptions, stereotypes, and caricatures of the debate over Reformed theology. Each strives to speak the truth in love and humility while seeking clarity in the presentation of the Gospel, improving the health of our churches, and seeking the kingdom of Christ above all.Endorsements:"What do we have to agree on?  The doctrines of what it means for us to be lost, and of how we are saved could not be more important.  This book explores how much we can disagree over these things and still work together.  If you care about both evangelistic cooperation and doctrinal integrity, this book is a book for you."—Mark Dever, pastor, Capitol Hill Baptist Church and president of 9Marks.org

Calvinism was the most dynamic and disruptive religious force of the later sixteenth century. Its emergence on the international scene shattered the precarious equilibrium established during the Reformation, and precipitated three generations of religious warfare. This collection of original essays, newly available in paperback, looks at the impact of Calvin's writings, Calvinism in higher education, Calvinist discipline and apocalyptic thought, and the shadowy affinity of merchants and scholars who formed a critical part of the "Calvinist International".

Calvinism was the most dynamic and disruptive religious force of the later sixteenth century. Its emergence on the international scene shattered the precarious equilibrium established during the Reformation, and precipitated three generations of religious warfare. This collection of original essays, newly available in paperback, looks at the impact of Calvin's writings, Calvinism in higher education, Calvinist discipline and apocalyptic thought, and the shadowy affinity of merchants and scholars who formed a critical part of the "Calvinist International".

To any reader who has studied Calvin, then turned to the so-called Calvinist tradition, the absence of Calvin's name and, more importantly, of some of his characteristic emphases from the writings of the majority of the theologians who took his name is a striking fact. That some profound transformation of Calvin's ideas, despite the ubiquity of the 'Institutio' took place in the generation after his death is incontrovertible. What has long passed, for example, as the Calvinist doctrine of predestination, whether among its proponents or opponents, is not what one reads in Calvin himself. This work does much to trace the complex process whereby a scholastic, metaphysical edifice replaced the dynamic, experiential, historically, and exegetically grounded faith enunciated by Calvin himself. Armstrong writes in his Introduction, It is hoped, then, that this study will both provide an introduction to the intellectual trends within French Calvinism, to the teaching of Amyraut and the relation of his thought to that of Calvin, and furnish an insight into the removal of orthodox Calvinist thought from Calvin into a narrower, more defensive, more intolerant, and more impervious system. Armstrong's study is a full, careful, and engrossing one. It is to be commended not only to readers of theological interest, but to all persons interested in intellectual history, and especially to Christians of the Reformed tradition who are seeking to understand their intellectual and spiritual roots. from a review by F. L. Battles, Theology Today

In recent decades, there has been a shift in the landscape and focus of the Church. Topics such as the Sovereignty of God and humanity’s utter helplessness without him have become more widely appreciated. Books are being written and conferences attended in their thousands. This apparent renewal of interest in grappling with Scripture has created a movement labelled as New Calvinism. But is it really any different to ‘old’ Calvinism – and will it be of any lasting benefit to the Church?

Unread book in perfect condition.

Unread book in perfect condition.

Calvinism for a Secular Age: A Twenty-First-Century Reading of Abraham Kuyper's Stone Lectures 0.74

Are you concerned or confused about the Calvinistic doctrine of God's absolute sovereignty? Many people are. Despite the widespread acceptance of Calvinism among today's Evangelicals, this book explains why Calvin's teachings on the sovereignty of God and the Problem of Evil are biblically incorrect. In fact, Calvin's views have so decimated Evangelical apologetics that rational debate on the issue of divine sovereignty is hardly understood within Evangelicalism anymore, even by many pastors and teachers. Furthermore, Calvinism has led to an inability to express true, biblical Christianity to those outside (or even inside) the Evangelical faith. What is offered instead is a confusing amalgam of believing in Christ and believing for believing's sake, since, in the case of the unbeliever, he is asked to entrust his soul to the same caring God who is said to have foreordained all the animus of human experience, including Hitler's fascism, Stalin's communism, religions that oppose Christianity, and whatever other atrocities and contradictions history may offer. Despite all the confident-sounding rhetoric Calvinists make about keeping God safely ensconced in His own sphere of Being, what has largely taken place within Evangelical apologetics is a complete breakdown of definition. The result is an Evangelical apologetic where God is no longer distinct in His person or His moral character. Calvinism: A Closer Look will help inoculate you against the disease of Calvinist theology, and help you recover biblical truth.

Item in very good condition! Textbooks may not include supplemental items i.e. CDs, access codes etc.

Contrary to what many philosophers believe, Calvinism neither makes the problem of evil worse nor is it obviously refuted by the presence of evil and suffering in our world. Or so most of the authors in this book claim. While Calvinism has enjoyed a resurgence in recent years amongst theologians and laypersons, many philosophers have yet to follow suit. The reason seems fairly clear: Calvinism, many think, cannot handle the problem of evil with the same kind of plausibility as other more popular views of the nature of God and the nature of God's relationship with His creation. This book seeks to challenge that untested assumption. With clarity and rigor, this collection of essays seeks to fill a significant hole in the literature on the problem of evil.

Calvinism and Middle Knowledge is an anthology of essays that moves the discussion of Molinism/middle knowledge out of the philosophical arena, where it has almost exclusively remained, and into the broader theological community. In particular, it sparks a conversation between Calvinists and Molinists regarding the fruitfulness or deficiencies of middle knowledge and the feasibility or infeasibility of Calvinist use of middle knowledge without acceptance of libertarian human freedom. To this end, nine distinguished experts address such topics as the history of the doctrine of middle knowledge, the potential role of Molinism in discussions of evolution and intelligent design, Calvinist concerns with Molinism, and Calvinist appropriation of middle knowledge. This book empowers theologians, historians, biblical scholars, and pastors to join the ongoing conversation and to judge for themselves what explanatory role middle knowledge may or may not play in accounts of providence and practical theology.

It is often thought that the French Reformer John Calvin (1509-1564) had a negative attitude towards the arts, particularly visual art. However, in Calvinism and the Arts: A Re-assessment, Dr. Joby argues that in Calvin's writings and in the development of the Reformed tradition more generally, it is possible to discern a more positive attitude than has hitherto been recognized. He makes a start by examining exactly what type of visual art Calvin rejected and what type he affirmed. He goes on to consider how Calvin's epistemology and eschatology can be used to argue for the placing of certain types of art, notably histories and landscape paintings, within Reformed churches and then devotes separate chapters to reflecting on how music, architecture and church decoration within the Reformed tradition provide further arguments for the use of these works of art. In the final section, he looks at specific histories and landscapes from the Dutch Golden Age and considers how the form and content of both of these types of art provide us with further ontological and epistemological arguments which inevitably lead to the conclusion that their continued exclusion from Reformed churches is no longer tenable.

Calvinism and Middle Knowledge is an anthology of essays that moves the discussion of Molinism/middle knowledge out of the philosophical arena, where it has almost exclusively remained, and into the broader theological community. In particular, it sparks a conversation between Calvinists and Molinists regarding the fruitfulness or deficiencies of middle knowledge and the feasibility or infeasibility of Calvinist use of middle knowledge without acceptance of libertarian human freedom. To this end, nine distinguished experts address such topics as the history of the doctrine of middle knowledge, the potential role of Molinism in discussions of evolution and intelligent design, Calvinist concerns with Molinism, and Calvinist appropriation of middle knowledge. This book empowers theologians, historians, biblical scholars, and pastors to join the ongoing conversation and to judge for themselves what explanatory role middle knowledge may or may not play in accounts of providence and practical theology.

To any reader who has studied Calvin, then turned to the so-called Calvinist tradition, the absence of Calvin's name and, more importantly, of some of his characteristic emphases from the writings of the majority of the theologians who took his name is a striking fact. That some profound transformation of Calvin's ideas, despite the ubiquity of the 'Institutio' took place in the generation after his death is incontrovertible. What has long passed, for example, as the Calvinist doctrine of predestination, whether among its proponents or opponents, is not what one reads in Calvin himself. This work does much to trace the complex process whereby a scholastic, metaphysical edifice replaced the dynamic, experiential, historically, and exegetically grounded faith enunciated by Calvin himself. Armstrong writes in his Introduction, It is hoped, then, that this study will both provide an introduction to the intellectual trends within French Calvinism, to the teaching of Amyraut and the relation of his thought to that of Calvin, and furnish an insight into the removal of orthodox Calvinist thought from Calvin into a narrower, more defensive, more intolerant, and more impervious system. Armstrong's study is a full, careful, and engrossing one. It is to be commended not only to readers of theological interest, but to all persons interested in intellectual history, and especially to Christians of the Reformed tradition who are seeking to understand their intellectual and spiritual roots. from a review by F. L. Battles, Theology Today