The Practical Divinity

The Puritans Pub Date : 2019-11-12 DOI:10.2307/j.ctvh8qx1q.7
D. D. Hall
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引用次数: 1

Abstract

This chapter focuses on “practical divinity,” or how Puritan ministers and laypeople understood the workings of redemption and developed a dense system of “means.” Summing up the essence of theology, the early seventeenth-century English theologian William Ames described it as “living to God,” or in such a way that the divine–human connection became visible. Well before Ames was emphasizing the interplay of piety and practice, the sixteenth-century humanist Desiderus Erasmus had advised clergy to avoid “intricate syllogisms” and focus on the “gospel life.” The makers of the practical divinity wanted to convert Catholics into Protestants and to stabilize the contours of orthodoxy, but a more telling goal was to raise the bar for all those who contented themselves with the vernacular wisdom summed up in the saying, “the God that made me, save me.” Nothing this simple would do. To these goals, the makers of the practical divinity added another, its value as an instrument of social and moral reformation.
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实用的神性
这一章的重点是“实际的神性”,或清教徒牧师和平信徒如何理解救赎的运作,并发展了一个密集的“手段”系统。在总结神学的本质时,17世纪早期的英国神学家威廉·艾姆斯(William Ames)将其描述为“为上帝而活”,或者以一种可见的神与人之间的联系。早在艾姆斯强调虔诚和实践的相互作用之前,16世纪的人文主义者伊拉斯谟(Desiderus Erasmus)就建议神职人员避免“复杂的三段论”,专注于“福音生活”。实用神学的创造者想要将天主教徒转变为新教徒,并稳定正统的轮廓,但更有意义的目标是提高那些满足于“创造我的上帝救救我”这句俗语的人的标准。这么简单的东西是做不到的。为了达到这些目标,实践神的创造者们又增加了另一个目标,即它作为社会和道德改革工具的价值。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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Chapter Five. A Reformation of Manners Chapter Eight. The End of the Beginning, 1640–1660 Frontmatter Index Chapter Nine. Change and Continuity:Theology and Social Practice, c. 1640–1660
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