By Dewey D. Wallace
Dewey Wallace tells the tale of a number of favourite English Calvinist actors and thinkers within the first generations after the start of the recovery. He seeks to overturn traditional cliches approximately Calvinism: that it was once anti-mystical, that it allowed no scope for the ''ancient theology'' that characterised a lot of Renaissance studying, that its piety used to be harshly predestinarian, that it was once bored stiff in Read more...
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Extra info for Shapers of English Calvinism, 1660-1714 : variety, persistence, and transformation
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Among the staunchest of Calvinists, the Independents favored a general toleration of doctrinally orthodox Protestants outside of the Church of England, and no longer sought inclusion in the state church. But Presbyterians and Independents shared a commitment to rigorous yet warmhearted piety and Reformed theology. 46 The Presbyterians in distinction from the Independents regarded the parishes of the established churches as in principle a wider opportunity for the nurture of souls and tended to administer baptism and the Lord’s Supper to a wider assembly of people than the Independents.
Conformist and nonconformist alike joined in the general fear of Rome, perhaps the chief bond of all English Protestants. In 1672 a brief “Indulgence,” allowing Dissenters to hold meetings that were licensed with the government, provided some respite from the pressures of persecution. A theoretical case for persecution was meanwhile mounted by conformists and even many of those regarded as liberal-minded Latitudinarians accepted its premises and conclusions. 38 Some Dissenters, usually those designated Presbyterians, yearned for inclusion within a broader Church of England and were suspicious of the implications of a broad toleration, fearing the unleashing of sectarian excess.
82 Reason was ceasing to mean primarily logic and the mental power to reduce ideas and things to order, and was coming to mean the critique of traditional ideas and institutions and the demand for accessible evidence as necessary for proof. It was a skeptical “tool of inquiry” for the investigation of empirical data not for the elucidation of a priori truths. Skepticism about what can be known had been a commonplace of Renaissance rhetoric, and fideists such as John Cane, building upon the skepticism of Montaigne and his disciples, used skeptical reason to dismantle reason in defense of Catholic truth, but now these antireason reasoners were hoist on their own petards, as Owen had argued in his quarrel with Cane, and as many defenders of religious truth were coming to realize.
