At the beginning of the seventeenth century the doctrine of the Trinity was still a central theme in Christian Theology. By the end of the century it was fast becoming peripheral. As theologians today increasingly recognize the Trinity to be at the very heart of the Christian theology, the question of 'what went wrong' three hundred years ago is a matte of growing interest. Whereas most studies of the history of tinritarian doctrine neglect the seventeenth century almost entirely, Philip Dixon argues that this is a key period in the history and development of the doctrine and, indeed, essential for contemporary understanding. Drawing on a wide range of primary sources, Dixon examines the Socinian and anti-Socinian writings of the 1640s and 1650s, including Biddle and Cheynell, and their legacy for the disputes of the 1690s; the trinitarian theology of Hobbes and the violent reaction of his critics; the debates from the Restoration to the 1690s, including Milton, Nye, and Bury; the writings of Locke and Stillingfleet; and the continuation and development of these disputes into the early eighteenth century. A final chapter offers some significant conclusions for students of systematic and historical theology alike. In the breadth of its scope and in the importance of the material uncovered, this book makes an unique contribution to the understanding of trinitarian theology and practice.

This volume of essays is the first to embrace both orthodox and heterodox treatments of scripture in early modern England, and in the process to question, challenge and redefine what historians mean when they use these terms. The collection dispels the myth that a critical engagement with sacred texts was the preserve of radical figures: anti-scripturists, Quakers, Deists and freethinkers. While the work of these people was significant, it formed only part of a far broader debate incorporating figures from across the theological spectrum engaging in a shared discourse.

This title offers a comprehensive analysis of Baptist theology. Embracing in one common trajectory the major Baptist confessions of faith, the major Baptist theologians, and the principal Baptist theological movements and controversies, this book spans four centuries of Baptist doctrinal history. Acknowledging first the pre-1609 roots (patristic, medieval, and Reformational) of Baptist theology, it examines the Arminian versus Calvinist issues that were first expressed by the General Baptists and the Particular Baptists; that dominated English and American Baptist theology during the seventeenth and eighteenth centuries from Helwys and Smyth and from Bunyan and Kiffin to Gill, Fuller, Backus, and Boyce; and, that were quickened by the 'awakenings' and the missionary movement. Concurrently there were the Baptist defense of the Baptist distinctives vis-a-vis the pedobaptist world and the unfolding of a strong Baptist confessional tradition. Then during the nineteenth and twentieth centuries the liberal versus evangelical issues became dominant with Hovey, Strong, Rauschenbusch, and Henry in the North and Mullins, Conner, Hobbs, and Criswell in the South even as a distinctive Baptist Landmarkism developed, the discipline of biblical theology was practiced and a structured ecumenism was pursued. Missiology both impacted Baptist theology and took it to all the continents, where it became increasingly indigenous. Conscious that Baptists belong to the free churches and to the believers' churches, a new generation of Baptist theologians at the advent of the twenty-first century appears somewhat more Calvinist than Arminian and decidedly more evangelical than liberal.

A self-conscious liberal Quakerism emerged in North America between 1790 and 1920. It shared three characteristics: commitment to liberty of conscience; questioning of Christian orthodoxy; and an insistence that liberalism was a continuation of historic Quakerism.

Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.