Evening Prayer/Church History: 8/31/2022
McNiell, John Thomas. The History and Character of Calvinism. New York: Oxford University Press, 1962. McNeil retails many shorter, occasional writings of Calvin beside the Commentaries and Institutes, some which are wittily sarcastic (e.g. against relics recommending a catalogue of them) and some seriously antagonistic pieces like that of Calvin against Pighius. Calvin was to Pighius what Luther was to Erasmus (205). Also, Calvin is watching and commenting on the opening of Trent.
Greg Allison’s “Historical Theology:” 18. Atonement. Prof. Allison sets up the anti-penal atonement crowd of the 21st century, essentially, modern Socinians like Prof. Sharon Baker of the Princeton Journal of 2007.
Edward Cairns’s “Christianity Through the Centuries:” Prof. Cairns brings us up to 1529 and Luther’s unhelpful and unedifying thunder-claps at the 1529 Marburg Colloquy—with agreements on 14 of 15 propositions (320).
Millard Erickson’s “Christian Theology:” . Three-in-Oneness. Prof. Erickson discusses Dynamic Monarchianism with Theodotus and Paul of Samosata (333).
Justo Gonzalez’s “History of Christianity: Early Church to the Dawn of the Reformation:” Gonzalez further discusses community life in the Benedictine world—created for sinners with discipline, yet, not so demanding as the Christian athletes of the deserts and caves (279).
Greg Allison’s “Historical Theology:” 18. Atonement. Prof. Allison sets up the anti-penal atonement crowd of the 21st century, essentially, modern Socinians like Prof. Sharon Baker of the Princeton Journal of 2007.
Edward Cairns’s “Christianity Through the Centuries:” Prof. Cairns brings us up to 1529 and Luther’s unhelpful and unedifying thunder-claps at the 1529 Marburg Colloquy—with agreements on 14 of 15 propositions (320).
Millard Erickson’s “Christian Theology:” . Three-in-Oneness. Prof. Erickson discusses Dynamic Monarchianism with Theodotus and Paul of Samosata (333).
Justo Gonzalez’s “History of Christianity: Early Church to the Dawn of the Reformation:” Gonzalez further discusses community life in the Benedictine world—created for sinners with discipline, yet, not so demanding as the Christian athletes of the deserts and caves (279).
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