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Relevant bibliographies by topics / John Universalism

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Academic literature on the topic 'John Universalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "John Universalism"

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Modrzejewski, Arkadiusz. "Spiritual Heritage of Europe in the Light of Personalistic Universalism of Karol Wojtyla—John Paul II." Religions 12, no. 4 (March 29, 2021): 244. http://dx.doi.org/10.3390/rel12040244.

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The article is devoted to the philosophical and theological thought of Karol Wojtyła, i.e., John Paul II, who in his considerations gave a lot of attention to European issues, including the spiritual heritage of Europe, to European Christianity in its two varieties, i.e., Latin and Byzantine, and to the relationship between European unity and the pluralism of national cultures. We discover the proper sense of Wojtyła’s European thought by referring to his inspiration with the theology of spirituality, which was the future Pope’s first research experience. His vision of Europe is based on personalistic philosophy, thanks to which these considerations take a universal form. The key to understanding universalism is personalistic hermeneutics, owing to which we perceive the source of universality in man understood as a person. However, Wojtyła’s universalism has two faces. It is universalism in the literal sense, thanks to the personalistic perspective. In the axiological layer it also takes the form of Christian or European and in a way also Eurocentric universalism, which is related to the perception of Europe as a depositary and promoter of universal values of Christianity.

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Górski, Eugeniusz. "John Paul II’s Idea of Universalism." Dialogue and Universalism 16, no. 11 (2006): 7–34. http://dx.doi.org/10.5840/du20061611/122.

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Kuczyński, Janusz, and Maciej Bańkowski. "The Universalism of John Paul II—The Universalism of Leszek Kołakowski. Afterword." Dialogue and Universalism 20, no. 7 (2010): 131–44. http://dx.doi.org/10.5840/du2010207/838.

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Bremer, Francis J. "Jonathan D. Moore.English Hypothetical Universalism: John Preston and the Softening of Reformed Theology.:English Hypothetical Universalism: John Preston and the Softening of Reformed Theology." American Historical Review 113, no. 3 (June 2008): 903–4. http://dx.doi.org/10.1086/ahr.113.3.903.

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FARBER, DAVID. "THINKING AND NOT THINKING ABOUT RACE IN THE UNITED STATES." Modern Intellectual History 2, no. 3 (October 10, 2005): 433–46. http://dx.doi.org/10.1017/s147924430500051x.

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John Skrentny, The Minority Rights Revolution (Cambridge, MA: Harvard University Press, 2002)Richard King, Race, Culture and the Intellectuals, 1940–1970 (Washington, DC: Woodrow Wilson Press, 2004)Since June 1964, all three branches of the federal government have supported the goal of racial justice in the United States. John Skrentny, in The Minority Rights Revolution, explains how that goal and related ones have been implemented over the last sixty years. He argues that key policy developments since that time were driven less by mass movements and much more by elite “meaning entrepreneurs.” Well before the 1964 Civil Rights Act was made law, in the immediate post-World War II years, a bevy of transatlantic intellectuals responded to Nazi race policy by seeking a universalist vision that would unite humanity. Richard King, in Race, Culture and the Intellectuals, explores how intellectuals pursued that anti-racist universalist vision and then how African and African-American intellectuals in the 1960s, in particular, rejected universalism and began, instead, to pursue racial justice through cultural particularism. King's traditional intellectual history, when combined with Skrentny's sociological analysis of how elites managed ideas to pursue specific policies, reveals how American society, in pursuit of racial justice, moved from the simple stated ideals of the 1964 Civil Rights Act—equal opportunity and access—to the complexities of affirmative action and an embrace of “diversity” in American life.

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Molnar, Paul D. "Thomas F. Torrance and the problem of universalism." Scottish Journal of Theology 68, no. 2 (April 1, 2015): 164–86. http://dx.doi.org/10.1017/s0036930615000034.

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AbstractWhile Karl Barth and Thomas F. Torrance both believed in the possibility of universal salvation, they also rejected the idea that we could make a final determination about this possibility prior to the second coming of Jesus Christ. Hence, both theologians rejected what may be called a doctrine of universal salvation in the interest of respecting God's freedom to determine the outcome of salvation history in accordance with the love which was revealed in and through the death and resurrection of Jesus himself. This article explores Torrance's reasons for holding that ‘the voice of the Catholic Church . . . throughout all ages has consistently judged universalism a heresy for faith and a menace to the Gospel’. Torrance expressly believed in the ‘universality of Christ's saving work’ but rejected ‘universalism’ and any idea of ‘limited atonement’. He considered both of these views to be rationalistic approaches which ignore the need for eschatological reserve when thinking about what happens at the end when Christ comes again and consequently tend to read back logical necessities into the gospel of free grace. Whenever this happens, Torrance held that the true meaning of election as the basis for Christian hope is lost and some version of limited atonement or determinism invariably follows. The ultimate problem with universalism then, from Torrance's perspective, can be traced to a form of Nestorian thinking with respect to christology and to a theoretical and practical separation of the person of Christ from his atoning work for us. What I hope to show in this article is that those who advance a ‘doctrine of universalism’ as opposed to its possibility also have an inadequate understanding of the Trinity. Interestingly, Torrance objected to the thinking of John A. T. Robinson and Rudolf Bultmann because both theologians, in their own way, separated knowledge of God for us from knowledge of who God is ‘in himself’. Any such thinking transfers our knowledge of God and of salvation from the objective knowledge of God given in revelation to a type of symbolic, mythological or existential knowledge projected from one's experience of faith and this once again opens the door to both limited atonement and to universalism. Against this Torrance insisted that we cannot speak objectively about what God is doing for us unless we can speak analogically about who God is in himself.

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Lakoff, Sanford. "Autonomy and Liberal Democracy." Review of Politics 52, no. 3 (1990): 378–96. http://dx.doi.org/10.1017/s003467050001696x.

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Continuing philosophic doubt concerning the moral foundations of human rights threatens to undermine the growing belief in liberal democracy. This doubt has its roots in the reaction against the Enlightenment and is evident even in John Rawls's retreat from the apparent universalism of his theory of justice. There are good grounds, however, for regarding the traditional Western belief in moral and political autonomy as a sound basis for human rights and liberal democracy.

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Toner, Patrick. "God’s Final Victory: A Comparative Philosophical Case for Universalism by John Kronen, Eric Reitan." Thomist: A Speculative Quarterly Review 78, no. 3 (2014): 459–62. http://dx.doi.org/10.1353/tho.2014.0032.

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Czajkowska, Agnieszka. "„Za nim rosnące pójdą plemiona / W światło – gdzie Bóg”. „Słowiański” pontyfikat św. Jana Pawła II." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 371–85. http://dx.doi.org/10.18290/rh.2068s-25.

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This article deals with the presence of issues of Slavdom in the thoughts and works of John Paul II as an expression of their roots in Polish Romantic literature. Its centre is the cult of St. Cyril and St. Methodius, who, in the Pope’s view, became an expression of the universalism, Greek heritage and Christianity of the Slavic peoples. A reminder of the importance of the Solon brothers had already been mentioned in the Paris lectures of Adam Mickiewicz and in a forgotten poem by Teofil Lenartowicz. This was associated with the need for Slavs to gain self-knowledge, as demanded by Norwid, Słowacki, Mickiewicz and others. The mission of the Slavic Pope fulfils the above postulates of the Romantic poets. John Paul II recalls the identity of the Slavs and their role in the papacy and a united Europe. It restores their dignity and is an indication of their future.

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Love, Ioanna-Maria. "God’s Final Victory: A Comparative Philosophical Case for Universalism, by John Kronen and Eric Reitan." Faith and Philosophy 30, no. 4 (2013): 486–89. http://dx.doi.org/10.5840/faithphil201330446.

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Dissertations / Theses on the topic "John Universalism"

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Lienti, David A. "An analysis of the universalism contained in several works of John Hick." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Moore, Jonathan David. "'Christ is dead for him' : John Preston (1587-1628) and English hypothetical universalism." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/272028.

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Hall, Lindsey Emma. "Are we free to reject God? : Richard Swinburne's hell and John Hick's universalism." Thesis, University of Bristol, 2001. http://hdl.handle.net/1983/108e9422-b2be-444c-b164-2ae0e37bee1a.

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Brinzea, Mihail. "The universality of chiastic structure and the Gospel of John." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Stei, Erik. "Gerechtigkeit und politischer Universalismus - John Rawls' Theorie der Gerechtigkeit eine kritische Analyse der Rechtfertigungsleistung." Marburg Tectum-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2941815&prov=M&dok_var=1&dok_ext=htm.

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Gillig, Philippe. "Mill et ses critiques : analyse d'une prétendue prétention à l'universalité de l'économie politique de John Stuart Mill." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAB006/document.

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J. S. Mill a été l’une des cibles privilégiées de toute une littérature critique dénonçant la prétention de l’économie à l’universalité, c’est-à-dire à établir des lois naturelles. Parmi ces critiques, on peut déceler deux angles d’attaque différents : celui d’auteurs qui, comme Durkheim, Veblen ou Schmoller, fustigent la prétention de l’économie à réduire l’homme à un homo œconomicus, et par suite à faire l’apologie du « laissez-faire » ; celui de Marx qui dénonce le caractère naturalisant de la propriété privée capitaliste dans le discours économique. Pourtant, en examinant de près les textes épistémologiques de Mill, nous montrons que ce dernier se trouve justement être l’avocat – et par anticipation – de ses critiques. Toutefois, rien ne garantit que Mill dise tout le vrai sur sa propre pratique d’économiste. Or, nous dévoilons que certains de ses écrits économiques présentent bien une forme d’universalité, n’étant pas uniquement valables dans les économies de marchés capitalistes
J. S. Mill was one of the main targets of a whole critical literature denouncing the pretention of economics to universality, that is to say, to establish natural laws. Among the criticisms one can detect two different angles of attack: that of authors such as Durkheim, Veblen or Schmoller who criticize the claim of political economy to reduce man to a mere homo œconomicus, and consequently to glorify “laissez-faire”; that of Marx who castigates the naturalizing character of capitalist private property in the economic discourse. However, by closely examining Mill’s epistemological texts, we show that this author just happens to be the advocate of his own critics. However, there is no guarantee that Mill says all the truth about his own practice as an economist. Now, we demonstrate that some of his economic writings present indeed a form of universality, in as much as they are not only valid in capitalist market economies

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Collins, Dane Andrew. "The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.

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The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.

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Castner, Daniel J. "TELLING AND LIVING THE TRUTH: SUBJECTIVE UNIVERSALS DECLARED AND EMBODIED IN EARLY CHILDHOOD CURRICULUM NARRATIVES." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1428348627.

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Silva, Mitieli Seixas da. "Lógica e formação de conceitos em Kant." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/148972.

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Nesta tese buscamos identificar uma resposta à questão sobre a formação dos conceitos empíricos à luz da lógica geral. Para responder essa questão, trabalhamos em dois caminhos. Em primeiro lugar, buscamos compreender qual é exatamente a questão que pode ser respondida no domínio da lógica geral. Para alcançar esse objetivo partimos de uma pista encontrada na Crítica da razão pura, onde Kant compara o projeto crítico com aquele desenvolvido por John Locke, e investigamos o modo como Locke explica a formação das representações gerais. Além disso, procedemos por analisar a própria noção de lógica geral em Kant, o que foi realizado, igualmente, em duas etapas: o registro histórico das influências recebidas através do Manual de Meier e a análise das Reflexões concernentes à natureza e limite da lógica geral. Realizado esse trabalho, foi possível circunscrever nossa questão inicial: à lógica geral cabe explicar a forma dos conceitos, isto é, sua universalidade. Assim, em segundo lugar, nos dedicamos à análise da distinção do que consiste propriamente a universalidade dos conceitos para Kant. Sugerimos que a universalidade dos conceitos, em oposição à singularidade das intuições, significa tomar uma representação parcial como fundamento de cognição. A hipótese desenvolvida foi, portanto, enfrentar o texto das Lições e das Reflexões sobre lógica, especificamente, no que diz respeito ao papel dos atos lógicos (comparação, reflexão e abstração), para buscar encontrar uma explicação de como surgem representações capazes de serem utilizadas pelo entendimento como fundamento de cognição. Após discutir e rejeitar uma possibilidade de interpretação encontrada na literatura, sugerimos uma alternativa para compreender o papel dos atos lógicos na geração da forma de um conceito. Defendemos, assim, que a comparação e a reflexão respondem pelas atividades de: i) representar como parte, o que não é explicado pela recepção de um objeto intuído e; ii) tomar uma representação parcial como fundamento de cognição da coisa. Por sua vez, caberia à abstração, atividade de separar representações, um papel negativo: uma vez tomada uma representação como fundamento de cognição da coisa, segue-se uma subordinação da coisa à minha representação na medida em que a penso segundo o que ela tem em comum com outras.
The aim of this thesis is to identify an answer to the question about the formation of the empirical concepts through the general logic in Kant. In order to obtain this aim, we worked on two tracks. First, we try to understand what is exactly the question which can be answered by general logic. For this, we start with a clue found in the Critique of pure reason, where Kant compares his own project with the one developed in John Locke’s work and, then, investigate how Locke explains the formation of general representations. Besides that, we proceed to analyse the Kantian notion of general logic, which is also realized in two steps: an historical approach of the influences received by the Georg F. Meier’s Auszug and the analysis of the Kantian Notes over Meier’s text on the nature and limits of general logic. Therefore, we could circumscribe our initial question: the general logic can explain only the form of concepts, namely, their generality. Secondly, we scrutinize the distinction between intuitions and concepts through the following criteria: immediacy/mediacy and singularity/generality. We suggest understanding the generality of concepts in terms of the capacity of “taking a partial representation as a ground of cognition”. So, the developed hypothesis was to look to the Kantian Notes on logic, especially its sections dedicated to the logical acts (comparison, reflection, abstraction) in order to find an explanation of the generation of general representations capable of being used by the understanding as a ground of cognition. After discussing and rejecting a possibility found in the specialized literature, we suggest an alternative to understanding the logical acts in the generation of the form of concepts. We defend, by the end, that the comparison and reflection are activities of: i) representing as partial, which cannot be explained exclusively by the reception of an object e; ii) taking that partial representation as a ground of cognition. On the other hand, the logical act of abstraction is the activity of separating representations: once we have a representation taken as a ground of cognition, it follows an activity of subordination of the thing represented according to what it has in common with others.

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Baysa, Michael I. "Locating scriptural authority in Charles Chauncy's Universalism." Thesis, 2017. https://hdl.handle.net/2144/22454.

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Charles Chauncy remains an important transitionary figure between eighteenth century Puritan orthodoxy and nineteenth century liberal Congregationalism. Many historians imagined Chauncy as a figure caught between the revelatory experiences of the Great Awakening and the rational social ethos of the Revolutionary War. This framework has helped historians harmonize Chauncy’s traditional Calvinism and his progressive Universalism, especially as they understand Chauncy’s publications on Universalism: The Mystery Hid From Ages, The Benevolence of the Deity, and Five Dissertations. Read together, these three works comprise a Universalism canon that portrays Chauncy as a theologian compromising between two extremes: reason and revelation. Read separately, however, demands a more nuanced view of Chauncy beyond portrayals of him as a religious innovator or an indecisive theologian. Chauncy’s strict adherence to scripture complicates this paradigm. On the surface, Chauncy’s biblicism illustrates his adherence to Puritan methods of epistemology. A deeper analysis of scriptural authority’s shifting role in Chauncy’s canon demonstrates an individual negotiating his abiblical environment with the texts of scripture . While historians have demonstrated the ways in which hermeneutical decisions arise from the social and political situations faced by individuals like Chauncy, few have investigated the ways in which scripture also facilitates religious transitions, at times even the decline of its influence in social and political contexts. Chauncy’s inclusion and omissions of scripture in his publications demonstrated the ways in which eighteenth century biblical canon struggled to adapt to an eighteenth century context. Recognizing this, Chauncy grounded his Universalism on scripture by appropriating John Taylor’s exegetical approaches to rebut the abiblical Universalism of John Murray or the rationalist of deists like Thomas Paine. But by the nineteenth century, New England Congregationalism demonstrated the fruits of a Chauncy’s labors: a steep decline in reliance upon biblical authority. While Chauncy had demonstrated the possibility of a biblical foundation for his Universalism, he may have also inadvertently diminished the need for it as he compromised on biblical authority in his works on Universalism. These compromises foreshadowed the challenges to scriptural authority in the nineteenth century.

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Books on the topic "John Universalism"

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Atwood, John Murray. The tao of Universalism: The thoughts, teachings, and writings of Dr. John Murray Atwood. New York: Vantage Press, 1989.

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English hypothetical universalism: John Preston and the softening of reformed theology. Grand Rapids, Mich: William B. Eerdmans Pub., 2007.

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Moore, Jonathan. English hypothetical universalism: John Preston and the softening of reformed theology. Grand Rapids, MI: William B. Eerdmans Pub., 2007.

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Towards a theology of universality: John Wesley's socio-economic, political & moral insights on British class & Indian caste distinctions. New Delhi: Christian World Imprints, 2015.

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John Wesley and universalism. 2014.

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Lynch, Michael J. John Davenant's Hypothetical Universalism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.001.0001.

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AAaJohn Davenant’s hypothetical universalism has consistently been misinterpreted and misrepresented as a via media between Arminianism and Reformed theology. This study examines Bishop Davenant’s hypothetical universalism in the context of early modern Reformed orthodoxy. In light of the various misunderstandings of early modern hypothetical universalism, including English hypothetical universalism, as well as the paucity of studies touching on the theology of Davenant in particular, this book gives a detailed exposition of Davenant’s doctrine of universal redemption in dialogue with his understanding of closely related doctrines such as God’s will, predestination, providence, and covenant theology and (2) defends the thesis that Davenant’s version of hypothetical universalism represents a significant strand of the Augustinian tradition, including the early modern Reformed tradition. In service of these two aims, this book examines the patristic and medieval periods as they provide the background for the Lutheran, Remonstrant, and Reformed reactions to the so-called Lombardian formula (“Christ died sufficiently for all; effectually for the elect”). Moreover, it traces how Davenant and his fellow British delegates at the Synod of Dordt shaped the Canons of Dordt in such a way as to allow for their English hypothetical universalism. A careful exposition of the various theses found in Davenant’s De Morte Christi makes up the central core of this book. Finally, this study explores Davenant’s covenant theology and doctrine of the divine will.

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Moore, Jonathan D. English Hypothetical Universalism: John Preston and the Softening of Reformed Theology. Wm. B. Eerdmans Publishing Company, 2007.

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Los Viajes De Sir John Mandeville (Letras Universales). Catedra, 2004.

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Brinzea, Mihail. The universality of chiastic structure and the Gospel of John. 1993.

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Grosby, Steven. Hebraism in Religion, History, and Politics. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199640317.001.0001.

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This work is an investigation into Hebraism as a category of cultural analysis within the history of Christendom. Its aim is to determine what Hebraism means or should mean when it is used to refer to a culture or characteristics of a culture. In tracing those characteristics that arose in the changing relation between a doctrinally orthodox Christianity and the nation of a ‘new Israel’, sovereignty, and their legal anthropology, Hebraism refers to the development of a ‘Jewish Christianity’ or an ‘Old Testament Christianity’. It represents a ‘third culture’ in contrast to the cultures of the Roman or Hellenistic empires and Christian universalism. While the initial formulation of Hebraism as a cultural category was by Matthew Arnold, an earlier approximation is found in the work of John Selden, with considerable refinements by several scholars in the twentieth century. The categories of Hebraism and Hebraic culture provide a means by which to examine differently the history of religion and the history of early modern Europe.

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Book chapters on the topic "John Universalism"

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Gootjes, Albert. "The Theologian’s Private Cabinet: The Development and Early Reception of John Cameron’s Universalism." In The Doctrine of Election in Reformed Perspective, 137–64. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783666570704.137.

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Voigt, Uwe. "John Amos Comenius’ Cultura universalis – A Challenge for the 21st Century?" In Gewalt sei ferne den Dingen!, 199–207. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-08261-1_12.

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Fillafer, Franz Leander. "Positivist Worldmakers: John Stuart Mill’s and Auguste Comte’s Rival Universalisms at the Zenith of Empire." In Studies in History and Philosophy of Science, 201–18. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37922-3_11.

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Hall, Lindsey. "John Hick's Universalism." In Swinburne's Hell and Hick's Universalism, 109–49. Routledge, 2017. http://dx.doi.org/10.4324/9781315194387-4.

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Lynch, Michael J. "John Davenant’s Covenant Theology." In John Davenant's Hypothetical Universalism, 132–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0006.

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This chapter situates John Davenant’s covenant theology into his broader Reformed context. Against certain misinterpretations of Reformed covenant theology, and of Davenant in particular, this chapter shows that Davenant’s covenant theology—even as it was used to defend his hypothetical universalism—was not especially noteworthy relative to other Elizabethan Reformed theologians, nor to the broader European Reformed community. To that end, the chapter details how Davenant understood both the so-called covenant of works and the covenant of grace. Special focus is given to Davenant’s insistence on the universality of the covenant of grace and the role played by his doctrine of an absolute covenant, corresponding to predestination.

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Lynch, Michael J. "The Lombardian Formula in the Sixteenth and Early Seventeenth Century." In John Davenant's Hypothetical Universalism, 48–69. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0003.

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This chapter, continuing the historical survey of the previous chapter, slows down and focuses on the reception of the so-called Lombardian formula in the Reformation and early Post-Reformation period, especially among the Reformed churches. After looking at how well-known Reformers such as Martin Luther, John Calvin, and Zachary Ursinus understood the Lombardian formula, concentration shifts to a few critical events that provide important background to the Synod of Dordt and intra-Reformed debates on the extent of the atonement. More specifically, the chapter covers a late sixteenth-century debate between the Lutheran Jacob Andreae and the Reformed theologian Theodore Beza on the extent of Christ’s work. Next, it looks at the back-and-forth between Jacob Arminius and William Perkins. Finally, it gives a thorough examination of the Hague Conference of 1611, which featured a discussion of the various doctrines of grace among the Remonstrants and Contra-Remonstrants.

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Lynch, Michael J. "John Davenant on the Extent of Christ’s Atoning Work." In John Davenant's Hypothetical Universalism, 101–31. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0005.

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Being the central chapter of the book, this chapter provides the first comprehensive exposition of John Davenant’s hypothetical universalism to date. It centers on his controversial work De Morte Christi. By way of a detailed examination at each of propositions of this treatise, this chapter shows how Davenant pushed back against a significant segment of Reformed theologians who denied that Christ died for all. On the other hand, as this chapter makes clear, the chapter also demonstrates how Davenant also distanced himself from the Remonstrant denial that Christ died for the elect. Instead, as the chapter proves, Davenant, citing a plethora of Reformed and Roman Catholic sources, understood his doctrine to be biblical, catholic, and Reformed.

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Lynch, Michael J. "Conclusion." In John Davenant's Hypothetical Universalism, 161–62. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0008.

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This final chapter concludes this study of John Davenant’s hypothetical universalism. It reiterates the various arguments made throughout the work, especially revolving around Davenant’s relationship to the Reformed tradition. It concludes, based on the evidence of the work as a whole, that Davenant’s hypothetical universalism carries on a significant trajectory of Reformed theology reaching back into Augustinianism itself. Moreover, the chapter reckons that interpreters of English hypothetical universalism have too often lumped it together with French Amyraldianism. Finally, the chapter registers the difficulty De Morte Christi poses for the modern interpreter. It is hoped that this study alleviates some of that difficulty.

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Lynch, Michael J. "John Davenant and the Synod of Dordt." In John Davenant's Hypothetical Universalism, 70–100. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0004.

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This chapter has as its focus the British delegation’s role in the formation of the Second Main Doctrine—on the extent of Christ’s atoning work—at the Synod of Dordt. After expositing a couple of key documents by James Ussher and John Overall, the chapter carefully inspects and summarizes never-before-studied manuscripts tracing the role of the British delegation in shaping the actual form of the Canons of Dordt on the extent of Christ’s work. Indeed, by looking at the British suffrage and their comments on the various early drafts of the Canons, this chapter undoubtedly proves that the Canons were written in such a way as to allow space for English hypothetical universalism within its confessional bounds.

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Lynch, Michael J. "The Extent of Christ’s Work from the Early Church to Gottschalk." In John Davenant's Hypothetical Universalism, 23–47. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0002.

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This chapter begins by observing the important precedent that patristic and medieval theology played in the development of Protestant theology, especially in Britain during the early modern period. It observes that early modern debates regarding the extent of Christ’s atoning work were, in many ways, grounded on the catholicity of one’s position. More important, this chapter surveys John Davenant’s own understanding of the history of the doctrine as it was exposited and debated in the patristic and medieval period. The final section of the chapter focuses on the so-called Lombardian formula and the scholastic consensus on the extent of Christ’s death.

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