For some, Hooker and Anglicanism are basically reformed; for others, fundamentally Catholic; for some embodying a ‘middle way’ between Roman Catholic and Protestant extremes; and for others simply confused and incoherent. This book challenges those perceptions by showing that ‘reformed’ and ‘catholic’ are not intrinsically opposed. Reading Hooker alongside a representative theologian of each tradition (the ‘catholic’ Aquinas and the ‘reformed’ Calvin) on theological method, Hobday shows there is much greater congruity between theologies and theologians often considered in tension.On the role of scripture in theology, the theological capacity of human reason, and the place of tradition, these 3 theologians have far more in common than many subsequent commentators have understood. This book shows how both Hooker and the Anglicanism he defended in such elegant prose, can be coherently both ‘catholic’ and ‘reformed’ (rather than one, or the other, or some middle way). Relocating Hooker, and Anglicanism, in this way reveals them to be rich, fruitful conversation partners in ecumenical dialogue and theological debates across Christian traditions.

For some, Hooker and Anglicanism are basically reformed; for others, fundamentally Catholic; for some embodying a ''middle way'' between Roman Catholic and Protestant extremes; and for others simply confused and incoherent. This book challenges those perceptions by showing that ''reformed'' and ''catholic'' are not intrinsically opposed. Reading Hooker alongside a representative theologian of each tradition (the ''catholic'' Aquinas and the ''reformed'' Calvin) on theological method, Hobday shows there is much greater congruity between theologies and theologians often considered in tension.On the role of scripture in theology, the theological capacity of human reason, and the place of tradition, these 3 theologians have far more in common than many subsequent commentators have understood. This book shows how both Hooker and the Anglicanism he defended in such elegant prose, can be coherently both ''catholic'' and ''reformed'' (rather than one, or the other, or some middle way). Relocating Hooker, and Anglicanism, in this way reveals them to be rich, fruitful conversation partners in ecumenical dialogue and theological debates across Christian traditions.

For some, Hooker and Anglicanism are basically reformed; for others, fundamentally Catholic; for some embodying a ''middle way'' between Roman Catholic and Protestant extremes; and for others simply confused and incoherent. This book challenges those perceptions by showing that ''reformed'' and ''catholic'' are not intrinsically opposed. Reading Hooker alongside a representative theologian of each tradition (the ''catholic'' Aquinas and the ''reformed'' Calvin) on theological method, Hobday shows there is much greater congruity between theologies and theologians often considered in tension.On the role of scripture in theology, the theological capacity of human reason, and the place of tradition, these 3 theologians have far more in common than many subsequent commentators have understood. This book shows how both Hooker and the Anglicanism he defended in such elegant prose, can be coherently both ''catholic'' and ''reformed'' (rather than one, or the other, or some middle way). Relocating Hooker, and Anglicanism, in this way reveals them to be rich, fruitful conversation partners in ecumenical dialogue and theological debates across Christian traditions.

For some, Hooker and Anglicanism are basically reformed; for others, fundamentally Catholic; for some embodying a ‘middle way’ between Roman Catholic and Protestant extremes; and for others simply confused and incoherent. This book challenges those perceptions by showing that ‘reformed’ and ‘catholic’ are not intrinsically opposed. Reading Hooker alongside a representative theologian of each tradition (the ‘catholic’ Aquinas and the ‘reformed’ Calvin) on theological method, Hobday shows there is much greater congruity between theologies and theologians often considered in tension.On the role of scripture in theology, the theological capacity of human reason, and the place of tradition, these 3 theologians have far more in common than many subsequent commentators have understood. This book shows how both Hooker and the Anglicanism he defended in such elegant prose, can be coherently both ‘catholic’ and ‘reformed’ (rather than one, or the other, or some middle way). Relocating Hooker, and Anglicanism, in this way reveals them to be rich, fruitful conversation partners in ecumenical dialogue and theological debates across Christian traditions.

For some, Hooker and Anglicanism are basically reformed; for others, fundamentally Catholic; for some embodying a ''middle way'' between Roman Catholic and Protestant extremes; and for others simply confused and incoherent. This book challenges those perceptions by showing that ''reformed'' and ''catholic'' are not intrinsically opposed. Reading Hooker alongside a representative theologian of each tradition (the ''catholic'' Aquinas and the ''reformed'' Calvin) on theological method, Hobday shows there is much greater congruity between theologies and theologians often considered in tension.On the role of scripture in theology, the theological capacity of human reason, and the place of tradition, these 3 theologians have far more in common than many subsequent commentators have understood. This book shows how both Hooker and the Anglicanism he defended in such elegant prose, can be coherently both ''catholic'' and ''reformed'' (rather than one, or the other, or some middle way). Relocating Hooker, and Anglicanism, in this way reveals them to be rich, fruitful conversation partners in ecumenical dialogue and theological debates across Christian traditions.

For some, Hooker and Anglicanism are basically reformed; for others, fundamentally Catholic; for some embodying a ''middle way'' between Roman Catholic and Protestant extremes; and for others simply confused and incoherent. This book challenges those perceptions by showing that ''reformed'' and ''catholic'' are not intrinsically opposed. Reading Hooker alongside a representative theologian of each tradition (the ''catholic'' Aquinas and the ''reformed'' Calvin) on theological method, Hobday shows there is much greater congruity between theologies and theologians often considered in tension.On the role of scripture in theology, the theological capacity of human reason, and the place of tradition, these 3 theologians have far more in common than many subsequent commentators have understood. This book shows how both Hooker and the Anglicanism he defended in such elegant prose, can be coherently both ''catholic'' and ''reformed'' (rather than one, or the other, or some middle way). Relocating Hooker, and Anglicanism, in this way reveals them to be rich, fruitful conversation partners in ecumenical dialogue and theological debates across Christian traditions.