Doctrine and Method in the Era of High Orthodoxy (ca. 1640–1685–1725)

1. General characteristics. The period following 1640 and extending, in two phases, into the beginning of the eighteenth century can be called the period of high orthodoxy, defined most clearly by further changes in the style of dogmatics. The architectonic clarity of early orthodoxy is replaced to a certain extent or at least put to …

The Geographic Expansion of Post-Reformation Orthodoxy

International dimensions and interrelationships in the rise of Reformed orthodoxy. It is also during the early orthodox period that Reformed theology assumed truly international dimensions. The systems of Calvin, Vermigli, Musculus, and Bullinger had extensive circulation not only in Switzerland but also in German Reformed territories, the Netherlands, and England. Writers of the third and …

“What God Knows” and “What He Reveals”

What is “theology”? Richard Muller shows how the Reformed Orthodox began to define the term in using some pre-existing categories; in doing so, he also fleshes out the difference between an epistemology of Thomas Aquinas and that of other writers. A. To “define theology”: Muller writes: The theologies of the Reformers, particularly those that took …

Method and System in Early Reformed Orthodoxy

Much of what follows is merely background material, but I find it fascinating to understand what things needed to be emphasized by the early Orthodox writers. Here (as with other entries from this series), I’ve added both paragraph breaks and bold emphasis for easier reading and digestion: Early orthodoxy is also the period of Ramism. …

The Continuity of “the Church” Through the Reformation

What is “the church”? Roman Catholic dogma about “the Church” leads to a misunderstanding of what Christ’s “church” actually consists of. For Roman Catholicism, Dogma #1 frequently seems to be “The Roman Catholic Church is God’s Great Gift to Mankind” – see this first sentence in the “Dogmatic Constitution on the Church”, Lumen Gentium: Christ …