Academic
Calvinism and the Amyraut Heresy : Protestant Scholasticism and Humanism in Seventeenth-Century France
Overview: This book advances the challenging thesis that the Calvinism commonly accepted today is not an accurate representation of Calvin's thinking. This evaluation is presented through a detailed examination of the controversial doctrines of the seventeenth-century French theologian Moise Amyraut, whose Calvinim was chalenged in his lifetime by his own colleagues. The Reformed theologians of the seventeenth century considered that Amyraut ehas strayed dangerously from Church doctrine, particularly in the matter of predestination, and the French Church tried him for heresy in 1637, some seventy years after Calvin's death. Amyraut, a highly respected scholar, claimed in his defense that in condemning him they were condemning Calvin, whose teachings he was merely setting forth. He barely escaped being deposed and having its writings denounced. The Church tightened its reins, but the quarrel was not over. The author examines this controversy, paying careful attention to Calvin's own writings and to their interpretation by his followers. It becomes apparent that so-called orthodox Calvinists very soon after Calvin's death became narrow and defensive in doctrinal matters, distorting their original intent. Moise Amyraut was in fact closer than his accusers to the spirit of Calvin when he followed a humanistic rather than a scholastic approach to dogma. This fresh evaluation of Calvin and his religious heritage is based on Dr. Armstrong's wide and scrupulous reading in the original sources. Amyraut, a man of ecumenical spirit, is carefully placed in the framework of the French Reform and the ensuing political and religious tensions. His controversial doctrines are investigated and analyzed in detail, with emphasis on the pivotal concepts of predestination, the nature of justification, and faith. Amyraut's essential fidelity to Calvin is clearly brought out, and with it support for the idea that Calvinism as it is understood today is a perversion of what Calvin himself believed. The author hopes that this study will be only the first of many analyses of the changes is interpretation of Calvin, a scholarly task which is long overdue. As it stands, this book well conceived and well-executed, will be enormously valuable to theologians, to students of Calvin and the Reform, and to all those concerned with French intellectual history and the Classical Age.
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