The Calvinism Of Moise Amyraut

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

Moise Amyraut (1596-1664) was Professor of Theology at the Reformed Academy of Saumur. Now translated for the first time, his book on Predestination is an exposition of the Bible's teaching, aimed at resolving difficulties surrounding the subject. Creating a storm of protest at first, English readers are now able to assess its insightful teaching

Calvinism: A Southern Baptist Dialogue holds a theological conversation among 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 committed to the same essential Christian beliefs. New presentations from Daniel Akin, Tom Ascol, David Dockery, Charles Lawless, Ed Stetzer, and others address misperceptions, stereotypes, and caricatures of the debate over Reformed theology, each one seeking a deeper understanding of the gospel, improved health of our churches, and the kingdom of Christ above all. Book jacket.

Limited atonement is not the only Reformed model of atonement "Hypothetical universalism," or "unlimited atonement," states that Christ's death is sufficient for the guilt of all people yet is only effectively applied to those with faith. This tradition, typified by the French Reformer Moïse Amyraut, has continued among Anglicans and Baptists for over four centuries, yet has been underexplored in Reformed systematic theology. Unlimited Atonement fills a gap in resources on atonement theology that begin with the unlimited love of God. Editors Michael F. Bird and Scott Harrower draw on the specialties of each of the ten contributors, addressing themes such as: • the biblical and historical sources of the soteriological position known as Amyraldism • distinctive features of Anglican atonement theology • Introductions to every book of the Bible to help you approach the text • hypothetical universalism, election, and the Baptist theological tradition • other prominent advocates of unlimited atonement • the issues of systematic theology at stake • atonement theology in preaching Unlimited Atonement is the most comprehensive analysis of Amyraldism to date, providing a resource for theology and Bible students and teachers in an esoteric stream of Reformed theology. Bird and Harrower provide a starting point for anyone who wants to understand the sources and merits of Amyraldism.

John Calvin’s understanding of the extent of the atonement achieved in Christ’s death is one of the most contested questions in historical theology. In common thought, Calvin’s name is closely associated with the ‘limited atonement’ stance canonized within the ‘TULIP’ acronym, but Calvin’s personal endorsement of a strictly particularist view, whereby Christ died for the elect alone, is debateable. In Calvin on the Death of Christ, Paul Hartog re-examines Calvin’s writing on the subject, traces the various resulting historical trajectories, and engages with the full spectrum of more recent scholarship. In so doing, he makes clear that, while Calvin undoubtedly believed in unconditional election, he also repeatedly spoke of Christ dying for ‘all’ or for ‘the world’. These phrases must be held central if we are to discover Calvin’s own view of the subject. Hartog’s conclusions will surprise some, and may hold significant implications for the Calvinist tradition today. Throughout, however, they are cogently articulated and sensitively pitched.