Keith D. Stanglin – författare

Inspired by the ideas of the Dutch theologian Jacob Arminius, Arminianism was the subject of important theological controversies in the seventeenth and eighteenth centuries, and still today remains an important position within Protestant thought.What became known as Arminian theology was held by people across a wide swath of geographical and ecclesial positions. This theological movement was in part a reaction to the Reformed doctrine of predestination and was founded on the assertion that God's sovereignty and human free will are compatible. More broadly, it was an attempt to articulate a holistic view of God and salvation that is grounded in Scripture and Christian tradition as well as adequate to the challenges of life.First developed in European, British, and American contexts, the movement engaged with a wide range of intellectual challenges. While standing together in their common rejection of several key planks of Reformed theology, supporters of Arminianism took varying positions on other matters. Some were broadly committed to catholic and creedal theology, while others were more open to theological revision. Some were concerned primarily with practical matters, while others were engaged in system-building as they sought to articulate and defend an over-arching vision of God and the world. The story of Arminian development is complex, yet essential for a proper understanding of the history of Protestant theology. The historical development of Arminian theology, however, is not well known. In After Arminius, Thomas H. McCall and Keith D. Stanglin offer a thorough historical introduction to Arminian theology, providing an account that will be useful to scholars and students of ecclesiastical history and modern Christian thought.

Inspired by the ideas of the Dutch theologian Jacob Arminius, Arminianism was the subject of important theological controversies in the seventeenth and eighteenth centuries, and still today remains an important position within Protestant thought.What became known as Arminian theology was held by people across a wide swath of geographical and ecclesial positions. This theological movement was in part a reaction to the Reformed doctrine of predestination and was founded on the assertion that God's sovereignty and human free will are compatible. More broadly, it was an attempt to articulate a holistic view of God and salvation that is grounded in Scripture and Christian tradition as well as adequate to the challenges of life.First developed in European, British, and American contexts, the movement engaged with a wide range of intellectual challenges. While standing together in their common rejection of several key planks of Reformed theology, supporters of Arminianism took varying positions on other matters. Some were broadly committed to catholic and creedal theology, while others were more open to theological revision. Some were concerned primarily with practical matters, while others were engaged in system-building as they sought to articulate and defend an over-arching vision of God and the world. The story of Arminian development is complex, yet essential for a proper understanding of the history of Protestant theology. The historical development of Arminian theology, however, is not well known. In After Arminius, Thomas H. McCall and Keith D. Stanglin offer a thorough historical introduction to Arminian theology, providing an account that will be useful to scholars and students of ecclesiastical history and modern Christian thought.

Jacob Arminius (1559-1609) is one of the few theologians in the history of Christianity who has lent his name to a significant theological movement. The dissemination of his thought throughout Europe, Great Britain, and North America, along with the appeal of his ideas in current Protestant evangelical spheres (whether rightly understood or misunderstood), continue to attract both scholarly and popular attention. Keith Stanglin and Thomas McCall's Jacob Arminius offers a constructive synthesis of the current state of Arminius studies. There is a chasm separating technical, scholarly discussions of Arminius and popular-level appeals to his thought. The authors seek to bridge the scholarly and general discussions, providing an account based on interaction with all the primary sources and latest secondary research that will be helpful to the scholar as well as comprehensible and relevant to the undergraduate student. The authors describe key elements of Arminius' theology with careful attention to its proper context; they also explore the broader theological implications of his views.

Jacob Arminius (1559-1609) is one of the few theologians in the history of Christianity who has lent his name to a significant theological movement. The dissemination of his thought throughout Europe, Great Britain, and North America, along with the appeal of his ideas in current Protestant evangelical spheres (whether rightly understood or misunderstood), continue to attract both scholarly and popular attention. Keith Stanglin and Thomas McCall's Jacob Arminius offers a constructive synthesis of the current state of Arminius studies. There is a chasm separating technical, scholarly discussions of Arminius and popular-level appeals to his thought. The authors seek to bridge the scholarly and general discussions, providing an account based on interaction with all the primary sources and latest secondary research that will be helpful to the scholar as well as comprehensible and relevant to the undergraduate student. The authors describe key elements of Arminius' theology with careful attention to its proper context; they also explore the broader theological implications of his views.

For the better part of fifteen centuries, Christians read Scripture on two complementary levels, the literal and the spiritual. In the modern period, the spiritual sense gradually became marginalized in favor of the literal sense. The Bible came to be read and interpreted like any other book. This brief, accessible introduction to the history of biblical interpretation examines key turning points and figures and argues for a retrieval of the premodern spiritual habits of reading Scripture.