The marrow of theology Translated from the third Latin edition, 1629, and edited by John D. Eusden.

By: Contributor(s): Material type: TextTextLanguage: English Original language: Latin Series: Milestone libraryPublication details: Boston Pilgrim PressDescription: 353 p. 23 cmSubject(s): Additional physical formats: Marrow of theology.DDC classification:
  • 230
LOC classification:
  • BT70 .A5513
Contents:
Foreward -- Preface -- Introduction -- The marrow -- The author -- The theology of William Ames -- Augustinian and scholastic roots -- English Puritanism, the Amesian marrow -- Signs of Puritan -- The Reformed tradition, Christology -- Nature and knowledge of God -- Divine sovereignty, politcal theory, predestination -- Stages of the Christian life, the calling -- The Holy Spirit -- Uniqueness within the tradition -- Use of Ramist logic -- Living to God or the life of faith -- Covenant of grace -- The church, the magistracy -- Authority of the scriptures -- Conclusion -- Dedicatory Epistle -- A brief forewarning of the author concerning his purpose -- Method and chart -- BOOK ONE -- 1. The definition or nature of theology -- 2. The division or parts of theology -- 3. Faith -- 4. God and his enemies -- 5. The substinence of God -- 6. The efficiency of God -- 7. The decree and the counsel of God -- 8. Creation -- 9. Providence -- 10. Special government of intelligent creatures -- 11. Man's aposty or fall -- 12. the consequence of sin -- 13. Original sin -- 14. Actual Sin -- 15. Bodily death -- 16. The consummation of death -- 17. The propogation of sin -- 18. The person of Christ, the mediator -- 19. The office of Christ -- 20. Satisfaction -- 21. The life of the humiliated Christ -- 22. The death of Christ -- 23. The exaltation of Christ -- 24. The application of Christ -- 25. Predestination -- 26. Calling -- 27. Justification -- 28. Adoption -- 29. Sanctification -- 30. Glorification -- 31. The church and the mystically considered -- 32. The church instituted -- 33. The extraordinary ministers of the church -- 34. Holy scriptures -- 35. Ordinary ministers and their office in preaching -- 36. The sacraments -- 37. Ecclesiastical discipline -- 38. The administration of the covenant of grace before the coming of Christ -- 39. The adminstration of the covenant from the coming of Christ to the end of the world -- 40. Baptism and the Lord's Supper -- 41. The end of the world -- BOOK TWO -- 1. Observance in general -- 2. Virtue -- 3. Good works -- 4. Religion -- 5. Faith -- 6. Hope -- 7. Charity or love -- 8. The hearing of the word -- 9. Prayer -- 10. Taking Oaths -- 11. Lots -- 12. Testing God -- 13. Instituted worship -- 14. The manner of divine worship -- 15. The time of worship -- 16. Justice and charity toward our neighbor -- 17. The honor of our neighbor -- 18. Humanity toward our neighbor -- 19. Chastity -- 20. Commutative Justice -- 21. Telling the truth -- 22. Contentment -- Index.
Summary: From the landing of the Pilgrims through the American Revolution, American religious thought was dominated by the Puritan theologian William Ames (1576-1633). Quoted more often than either Luther or Calvin, he is a man to be placed not far behind these giants of the Reformation. In the Marrow of Theology, we have the substance of his thoughts about God, the church, the world. The Marrow presents Puritanism not as we have often been led to view it: an arid moralism, believed in by taut-visaged men. Ames stresses that theology is "living to God"; the religious life is a response in faith to the presence of God and to his Spirit. "Faith in God" is the title of the first part of the Marrow--the second, equally important, is termed "Observance," or the doing of one's faith. Throughout the Marrow, the reader confronts Ames's attempt to present a relevant faith perspective based on biblical foundations, or "the limpid springs of Israel," as one of his biographies put it. Two crucial points stand out: the eminently practical nature of Puritanism and the stress on individual experience and sensus, or feeling. Connections run from Ames's thought to Jonathan Edwards of the eighteenth century and Friedrich Schleiermacher of the nineteenth. "Ames stood in the midst of clashing systems of thought and to an unusual degree directed them, making is own contribution to the transition from medieval into modern thinking," writes Douglas Horton. "On at least three fronts he supplied generalship. He stood with the Puritans in the liturgical revolution. He stood with the Protestants against Rome. And against every species of theology abstracted from life he stood with the doers of the word." -Publisher
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Holdings
Item type Current library Call number Status Date due Barcode
Book Book Reformational Study Centre General library 230 AMES (Browse shelf(Opens below)) Available RSC037204

Translation of Medulla theologica.

Includes bibliographical references.

Foreward -- Preface -- Introduction -- The marrow -- The author -- The theology of William Ames -- Augustinian and scholastic roots -- English Puritanism, the Amesian marrow -- Signs of Puritan -- The Reformed tradition, Christology -- Nature and knowledge of God -- Divine sovereignty, politcal theory, predestination -- Stages of the Christian life, the calling -- The Holy Spirit -- Uniqueness within the tradition -- Use of Ramist logic -- Living to God or the life of faith -- Covenant of grace -- The church, the magistracy -- Authority of the scriptures -- Conclusion -- Dedicatory Epistle -- A brief forewarning of the author concerning his purpose -- Method and chart -- BOOK ONE -- 1. The definition or nature of theology -- 2. The division or parts of theology -- 3. Faith -- 4. God and his enemies -- 5. The substinence of God -- 6. The efficiency of God -- 7. The decree and the counsel of God -- 8. Creation -- 9. Providence -- 10. Special government of intelligent creatures -- 11. Man's aposty or fall -- 12. the consequence of sin -- 13. Original sin -- 14. Actual Sin -- 15. Bodily death -- 16. The consummation of death -- 17. The propogation of sin -- 18. The person of Christ, the mediator -- 19. The office of Christ -- 20. Satisfaction -- 21. The life of the humiliated Christ -- 22. The death of Christ -- 23. The exaltation of Christ -- 24. The application of Christ -- 25. Predestination -- 26. Calling -- 27. Justification -- 28. Adoption -- 29. Sanctification -- 30. Glorification -- 31. The church and the mystically considered -- 32. The church instituted -- 33. The extraordinary ministers of the church -- 34. Holy scriptures -- 35. Ordinary ministers and their office in preaching -- 36. The sacraments -- 37. Ecclesiastical discipline -- 38. The administration of the covenant of grace before the coming of Christ -- 39. The adminstration of the covenant from the coming of Christ to the end of the world -- 40. Baptism and the Lord's Supper -- 41. The end of the world -- BOOK TWO -- 1. Observance in general -- 2. Virtue -- 3. Good works -- 4. Religion -- 5. Faith -- 6. Hope -- 7. Charity or love -- 8. The hearing of the word -- 9. Prayer -- 10. Taking Oaths -- 11. Lots -- 12. Testing God -- 13. Instituted worship -- 14. The manner of divine worship -- 15. The time of worship -- 16. Justice and charity toward our neighbor -- 17. The honor of our neighbor -- 18. Humanity toward our neighbor -- 19. Chastity -- 20. Commutative Justice -- 21. Telling the truth -- 22. Contentment -- Index.

From the landing of the Pilgrims through the American Revolution, American religious thought was dominated by the Puritan theologian William Ames (1576-1633). Quoted more often than either Luther or Calvin, he is a man to be placed not far behind these giants of the Reformation. In the Marrow of Theology, we have the substance of his thoughts about God, the church, the world. The Marrow presents Puritanism not as we have often been led to view it: an arid moralism, believed in by taut-visaged men. Ames stresses that theology is "living to God"; the religious life is a response in faith to the presence of God and to his Spirit. "Faith in God" is the title of the first part of the Marrow--the second, equally important, is termed "Observance," or the doing of one's faith. Throughout the Marrow, the reader confronts Ames's attempt to present a relevant faith perspective based on biblical foundations, or "the limpid springs of Israel," as one of his biographies put it. Two crucial points stand out: the eminently practical nature of Puritanism and the stress on individual experience and sensus, or feeling. Connections run from Ames's thought to Jonathan Edwards of the eighteenth century and Friedrich Schleiermacher of the nineteenth. "Ames stood in the midst of clashing systems of thought and to an unusual degree directed them, making is own contribution to the transition from medieval into modern thinking," writes Douglas Horton. "On at least three fronts he supplied generalship. He stood with the Puritans in the liturgical revolution. He stood with the Protestants against Rome. And against every species of theology abstracted from life he stood with the doers of the word." -Publisher