One of the great scandals of the contemporary confessional Reformed movement is that the work of Richard Muller is more talked about than read.
Richard Muller
Muller's Post-Reformation Reformed Dogmatics e-Version
via Libronix. (HT: Dennis McFadden)
Classic Reformed Theology Volume One: William Ames, Sketch of the Christian's Catechism
The editorial board is pleased to announce the forthcoming publication the first volume of a new series of primary texts in Reformed theology, Classic Reformed Theology. Volume 1 is a translation of William Ames, A Sketch of the Christian’s Catechism. This volume . . . Continue reading →
Online: "The New Perspective on Calvin"
This is a thoughtful and thought-provoking piece of research by the Rev Tom Wenger (MA, Historical Theology), a graduate of Westminster Seminary California on the way Calvin is being presented in some contemporary Calvin scholarship. This piece grew out of his 2003 . . . Continue reading →
Resources on Reformed Scholasticism
From the middle of the 19th century until the late 1970s the dominant story about Protestant scholasticism generally and Reformed scholasticism in particular was that it marked a departure from the warmly biblical spirit of the Reformation, that it marked a turn . . . Continue reading →
Always Reformed: Essays in Honor of W. Robert Godfrey
UPDATE 6 October 2010 Listen to the audio from yesterday’s presentation of the volume to Bob. Hywel Jones spoke as did Bob. § ORIGINAL POST 5 OCT 2010 It’s been a special day at Westminster Seminary in California. Joel Kim and I . . . Continue reading →
Muller Bibliography Chronologically Ordered
Here»
The Underlying Problem In The Study Of Calvin’s Doctrine Of Union
The underlying problem of much of the literature on [union with Christ and ordo salutis] (one might even call it a cottage industry) is the rather massive, highly theologistic, a ahistorical attention given to Calvin’s understanding of the unio in isolation from . . . Continue reading →
Was There a Mainstream of Reformed Orthodoxy?
It’s being argued (on discussion lists and in private emails) that there was never any mainstream of Reformed theology in the 16th and 17th centuries. The proof? Some cat or other emails to say, “here’s an sentence from this important 17th century . . . Continue reading →
Muller: Utterly Unwarranted To Conclude Against Ordo Salutis
It is utterly unwarranted, moreover, to conclude from the pedagogical arrangement of the Institutes that Calvin “deliberately subverts any chronological” or other ordering of salvation “by not only putting sanctification first, followed by justification, but by placing predestination last” on the ground . . . Continue reading →
New Article: Law And Gospel In Early Reformed Orthodoxy
Richard Muller recently celebrated his 65th birthday to mark that occasion and as part the 20th anniversary of the PhD program at Calvin Seminary, he was presented with a Festschrift (celebration book) in his honor. Jordan Ballor has the details on Opuscula . . . Continue reading →
Why Did Arminianism “Win”?
Sometime back Howard wrote to ask, “How and when did Arminianism become the predominate view?” That’s a good question. First, we should distinguish between Jacob Arminius (James Hermanzoon) and the Arminians (or the Remonstrants). Relative to the conclusions Arminian/Remonstrant theology later reached, Arminius . . . Continue reading →
Boom! Canons Of Dort Day
This year marks the 395th anniversary of the publication of the Canons of the Synod of Dort. They were published on May 9, 1619. Canons are synodical rulings on a series of doctrinal issues and the synod published these decisions in response to . . . Continue reading →
Reformed Orthodoxy On Holiness Of The Spirit
The Spirit, further, is called “Holy” because, on the one hand, of “his unsullied purity and glorious majesty”—not, however, as if he were holier than the Father and the Son, for all are holy and “the divine holiness, being infinite, does not . . . Continue reading →
Note To Evangelicals Revising The Doctrine Of God: The Socinian Vortius Denied Simplicity
Conrad Vorstius also occupies a significant, but nearly entirely negative, place in the development of Reformed orthodox doctrine of the divine attributes. After his successful defense of two of his works, De sancta trinitate (1597), and De personis et officio Christi (1597), . . . Continue reading →
Muller: What I Haven’t Learned From Karl Barth
By Richard A. Muller Reformed Journal 37 (1987): 16–18. During the past year numerous celebrations were held, testimonials given, and articles written—all for the sake of celebrating the 100th anniversary of the birth of Karl Barth and recognizing his contribution to theology . . . Continue reading →
Muller: Sola Scriptura Was Essential To The Development Of Reformed Theology
Another precedent, already noted, was the confessional embodiment of the sola Scriptura of the Reformers. Insofar as confessional theology offered a primary basis for doctrinal development, the tendency of the Reformed confessions to begin with a doctrine of Scripture bore immediate fruit . . . Continue reading →
Arminius Was Not Only A Synergist But He Also Denied The Imputation Of Christ’s Active Obedience
“Arminius’ views clearly belong to the category of those of Karg and Piscator: he not only attributes no soteriological purpose to Christ’s active obedience, he also restricts the purpose of the nominally passive aspects of Christ’s obedience in life and ministry to . . . Continue reading →
Muller: According To Reformed Theology, Pagan Philosophy Knows God Naturally But Not As Redeemer
“Pagan philosophy knows something of God as creator from the order of nature but, ultimately, because of sin, fails to move from that knowledge to true religion and idolatrously confuses creature and Creator. Scriptural revelation, therefore, is necessary for us to have . . . Continue reading →
There Is No Such Thing As A “Five Point” Calvinist
There are, therefore, more than five points and — as far as the confessions and the Reformed dogmaticians from Calvin to Kuyper are concerned — there cannot be such a thing as a “five-point Calvinist” or “five-point Reformed Christian” who owns just . . . Continue reading →