By Richard A. Muller
This can be 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 historic 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 ebook, Muller includes this method ahead, with the objective of overcoming a chain of 19th- and twentieth-century theological frameworks attribute of a lot of the scholarship on Reformed orthodoxy, or what can be referred to as "Calvinism after Calvin."
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Extra info for After Calvin : studies in the development of a theological tradition
But we must avoid the tendency to canonize the rebellion and demonize its result. The Reformers themselves were concerned with right teaching and it was they who produced the basic confessional documents of Protestantism. The institutionalized orthodoxy of the later generations labored to preserve the confessions of the Reformation as the foundational documents of the Protestant churches. It is not a matter of accident that the era of Reformed orthodoxy begins in the decade of the deaths of Calvin, Vermigli, and Musculus, major second-generation codifiers of the Reformed tradition.
We now recognize that it is impossible to understand Luther and, indeed, Calvin, apart from an understanding of their medieval background—and, what is more important, we now recognize that this background was not entirely negative. The identification of medieval roots of the Reformation also demands, by extension, an examination of the way in which that rootage in medieval thought-forms led both to the continuance of a fundamental framework for theology through the Reformation into the era of orthodoxy and to the orthodox reappropriation of the medieval theological and philosophical tradition in the late sixteenth and seventeenth centuries.
Such assessment bespeaks bias, but it also reflects a rather curious sequence of metaphors. The implied alternative to such a phenomenon as "scholastic orthodoxy" would, perhaps, be a flexible and lively methodological muddle of slightly damp heterodoxy. Less facetiously, it is worth asking why "orthodoxy," which means 25 26 Reframing the Phenomenon—Definition, Method, and Assessment simply "right teaching" and was the theological goal of nearly two centuries of Reformed pastors and teachers (not to mention all of the fathers and doctors of the church from the time of the Apostle Paul down to the Reformation), should have been viewed as a less than desirable—or less than pious—result of or declension from the work of the Reformers of the sixteenth century.