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Post-Reformation Reformed Dogmatics #1
Prolegomena to Theology, Volume 1
A major study reevaluating the primary sources of the post-Reformation period to determine how consistent they are with the thinking of the Reformers on theological prolegomena.
464 pages, Hardcover
First published January 1, 1987
30 people are currently reading
196 people want to read
About the author
Richard A. Muller
20 books43 followersLibrarian Note: There is more than one author in the Goodreads database with this name.
Richard A. Muller (PhD, Duke University) is P. J. Zondervan Professor of Historical Theology at Calvin Theological Seminary in Grand Rapids, Michigan, and the author of numerous books, including The Unaccommodated Calvin and Post-Reformation Reformed Dogmatics. He also edits the Texts and Studies in Reformation and Post-Reformation Thought series.
Richard A. Muller (PhD, Duke University) is P. J. Zondervan Professor of Historical Theology at Calvin Theological Seminary in Grand Rapids, Michigan, and the author of numerous books, including The Unaccommodated Calvin and Post-Reformation Reformed Dogmatics. He also edits the Texts and Studies in Reformation and Post-Reformation Thought series.
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Displaying 1 - 27 of 27 reviews
March 7, 2023
Packed with dense historical analysis, Muller’s work definitively vindicates the Reformed Orthodox (i.e., Protestant Scholastics) against critical and anachronistic readings that caricature them as rationalistic or theological monists. In so doing, Muller addresses much twentieth century “scholarship,” including that of neorthodoxy/Barthianism and the like. There are points at which it seems that this opening volume is redundant, but that is a product of Muller’s presentation. I cannot conceive of a better way to present the material, and so the redundancy is forgivable.
The central thesis is essentially this: Reformed Orthodox theologians (divided into early, high, and late) at their best preserved the theological gains of the magisterial Reformation and intellectual advances of Renaissance Humanism by successfully codifying said gains and advances via confessionalization and institutionalization that set the Reformers’ theological legacy within a catholic/universal Christian historical context of theological development.
The central thesis is essentially this: Reformed Orthodox theologians (divided into early, high, and late) at their best preserved the theological gains of the magisterial Reformation and intellectual advances of Renaissance Humanism by successfully codifying said gains and advances via confessionalization and institutionalization that set the Reformers’ theological legacy within a catholic/universal Christian historical context of theological development.
March 21, 2023
Muller is not the easiest guy to read. Stylistically, this was a bit of a slog. But the content is phenomenal and incredibly important. Looking forward to pressing on to volume 2.
September 9, 2023
Some of the most interesting books are also the least entertaining. This is a great example. Muller ably (and quite thoroughly) elucidates the development of prolegomena among the Reformed Scholastics of the 16th through 18th centuries. In doing so, he debunks a number of errors perpetuated by 20th century historians -- especially Karl Barth and his followers.
Scholasticism was not committed to a particular system of philosophy; it was simply a scholarly methodology. The Reformed Scholastics were not rationalists; they identified reason as an instrument rather than a source or principle of theology. They were not all Aristotelian; their philosophy was eclectic and varied. They did not fundamentally alter the theology of the Reformation; they honed it and codified it for the purpose of perpetuating a full system in the schools. They didn't build their doctrinal system off of predestination as a central dogma; "central dogma" is a 19th/20th century category that was alien to the Reformed Scholastics' thinking.
Muller demonstrates all these points and more in a way I believe is ultumately irrefutable. That's not to say the book doesn't have its flaws. It's a bit long-winded, and Muller could do with some practice writing shorter sentences. But all in all, this is an extremely valuable book.
Scholasticism was not committed to a particular system of philosophy; it was simply a scholarly methodology. The Reformed Scholastics were not rationalists; they identified reason as an instrument rather than a source or principle of theology. They were not all Aristotelian; their philosophy was eclectic and varied. They did not fundamentally alter the theology of the Reformation; they honed it and codified it for the purpose of perpetuating a full system in the schools. They didn't build their doctrinal system off of predestination as a central dogma; "central dogma" is a 19th/20th century category that was alien to the Reformed Scholastics' thinking.
Muller demonstrates all these points and more in a way I believe is ultumately irrefutable. That's not to say the book doesn't have its flaws. It's a bit long-winded, and Muller could do with some practice writing shorter sentences. But all in all, this is an extremely valuable book.
September 19, 2019
This is one of the most interesting books I have ever read, and it's only the first in a series of four that are as promising, if not even more so.
Muller dismantles several problems pertaining to 20th and 21st c. Protestant historiography, such as the "central dogma“ theory, the "reformed scholastics were rationalists!!" theory, and the "reformed scholastics were all thomists!!" theory.
He does show that, indeed, some had rationalising tendencies (though mainly in late orthodoxy), and that others were rather thomistic (such as Vermigli). However, generalising would lead to both an overly simplistic and - in fine - an untrue understanding of the Reformation and Post-Reformation periods.
Nuances have to be made: medieval theologies and philosophies are partly maintained and partly rejected; Aristotle is maintained, though his material is adapted/modified in various ways; thomism, scotism, and nominalism all have elements that the reformers adopt, reject, modify. Most of all, predestination is not the central dogma. Rather, the doctrines of Scripture and of God are most often deemed the most important, and are placed at the beginning of the overwhelming majority of theological works (from Melanchthon's Loci Communes to Turretin's Institutes of Elenctic Theology).
I do recommend this book to all that are deeply interested in reformation and post-reformation history.
I found it worth the effort because I am a historian currently studying the period, and I can see people interested in reformed theology, history, philosophy and apologetics benefiting from this read.
However, it is a very long and complicated book, and you should be prepared to take a few weeks, if not months, to go through it.
Muller dismantles several problems pertaining to 20th and 21st c. Protestant historiography, such as the "central dogma“ theory, the "reformed scholastics were rationalists!!" theory, and the "reformed scholastics were all thomists!!" theory.
He does show that, indeed, some had rationalising tendencies (though mainly in late orthodoxy), and that others were rather thomistic (such as Vermigli). However, generalising would lead to both an overly simplistic and - in fine - an untrue understanding of the Reformation and Post-Reformation periods.
Nuances have to be made: medieval theologies and philosophies are partly maintained and partly rejected; Aristotle is maintained, though his material is adapted/modified in various ways; thomism, scotism, and nominalism all have elements that the reformers adopt, reject, modify. Most of all, predestination is not the central dogma. Rather, the doctrines of Scripture and of God are most often deemed the most important, and are placed at the beginning of the overwhelming majority of theological works (from Melanchthon's Loci Communes to Turretin's Institutes of Elenctic Theology).
I do recommend this book to all that are deeply interested in reformation and post-reformation history.
I found it worth the effort because I am a historian currently studying the period, and I can see people interested in reformed theology, history, philosophy and apologetics benefiting from this read.
However, it is a very long and complicated book, and you should be prepared to take a few weeks, if not months, to go through it.
September 5, 2017
Finally got around to reading. Incredibly important for understanding post-Reformation orthodoxy. Muller's scholarship is widely know as erudite and groundbreaking for a reason. The best chapters were those on the overview of scholarship for the period, the development of prolegomena, natural & supernatural theology, and the debate about fundamental articles. Not exactly a page turner all the time, but is well worth the slow slog.
March 1, 2023
Phenomenal
January 23, 2019
What more can I say about this book that hasn't already been said? Just a phenomenal work. This book tackles the first principles of the study of theology, detailing the history of the reformers and post-reformers formulations of such.
Here's a few quick thoughts:
-The current controversies over theology proper (the trinity, impassability, etc.), make much more sense to me now as Muller dives into the theological and philosophical underpinnings of protestant/reformed theology. Nothing ever falls out of the sky. This is critical background to understanding the root issue of these debates.
-This book deserves a 2nd or 3rd reading, as there's just so much there.
-I'm going to brush up on my philosophy before reading again. The reader will be lost here without a knowledge of the history of ideas, philosophers, and philosophical terms.
-Lots and lots of Latin. I have Muller's 'Dictionary of Latin and Greek Theological Terms from Scholastic Theology', and I had to keep it open beside me while reading this book. A knowledge of latin and/or a dictionary such as this is indispensable for making it through this book.
-Because of all the above, I do not recommend this book to those who haven't been to seminary or have at least had some sort of formal theological training.
On to volume 2!
Here's a few quick thoughts:
-The current controversies over theology proper (the trinity, impassability, etc.), make much more sense to me now as Muller dives into the theological and philosophical underpinnings of protestant/reformed theology. Nothing ever falls out of the sky. This is critical background to understanding the root issue of these debates.
-This book deserves a 2nd or 3rd reading, as there's just so much there.
-I'm going to brush up on my philosophy before reading again. The reader will be lost here without a knowledge of the history of ideas, philosophers, and philosophical terms.
-Lots and lots of Latin. I have Muller's 'Dictionary of Latin and Greek Theological Terms from Scholastic Theology', and I had to keep it open beside me while reading this book. A knowledge of latin and/or a dictionary such as this is indispensable for making it through this book.
-Because of all the above, I do not recommend this book to those who haven't been to seminary or have at least had some sort of formal theological training.
On to volume 2!
February 22, 2021
Geared toward academics who want paragraphs instead of sentences to cover all bases. I got tired of looking up new terms nearly every sentence or two, and ultimately concluded that even if the writer was conveying technically correct information, he was rubbish at telling stories or generating interest for anyone other than a PhD. The style would incline me toward John Climacus’ estimation that "a person devoid of spiritual feeling is an idiot philosopher", or maybe the old rule on legal memos: dragging out the material with high-sounding phrases means cover-up for a bad case.
December 27, 2023
Started reading this at the beginning of the year and left off around the end of February. Picked it up again after Thanksgiving and finally finished it. With the current revival of "classical theism," it seems to me that this entire set is a necessary read. There is much tossing about today of such terms as "scholasticism" and "Aristotelianism" and "Platonism" that could do with a good corrective from an attentive reading of Muller. Highly recommended for professionals. Unless a lay person has a strong background in philosophy, theology, and church history, this is going to be beyond him.
March 30, 2020
As enjoyable as chewing aluminum foil. I was recommended this work by several seminary professors as a "must read". My plan is to read the four volume set this year. I do hope that volumes 2-4 pick up the pace a bit. There are some very wonderful observations and quotes and the book is steeped in the history of theology. I guess Muller just goes a little "deeper" than I care to swim. Not for everyone.
July 17, 2024
Prolegomena is my least favorite part of the discipline of Systematic Theology. Nevertheless, I enjoyed finally pushing my way through this. It was helpful to have a discussion of the historical process in the Reformed camp and look at the questions they asked and the answers they gave. Prolegomena is necessary and if you had to read one book on prolegomena, this would be the one I would recommend.
January 25, 2023
Last sentence of the book : « Protestant orthodox theology is different from the theology of the Reformation - more so in form than in substance - but it is this very difference that marks its historical and doctrinal importance in the life of the Protestant churches. » (p.450)
A most read for anyone interest in the subject. The analyses of Muller will be hard either to overlook or to reject.
A most read for anyone interest in the subject. The analyses of Muller will be hard either to overlook or to reject.
January 4, 2025
An incredibly valuable resource for systematic and historical theology, particularly for Reformed theology. Its influence was immediate when first published and it is still just as significant today for understanding the doctrinal development of Protestant thought from the Reformers to Reformed orthodoxy.
January 6, 2023
Delightful
March 11, 2023
If you don’t know what this book is, you probably don’t need to- it’s very niche.
If you do and haven’t read it, know that it lives up to the hype and also is an intense reading experience.
If you do and haven’t read it, know that it lives up to the hype and also is an intense reading experience.
July 31, 2023
Nobody’s better than Muller on the 17th century Reformed
June 26, 2025
Excellent
May 27, 2012
Overview of argument:
Archetypal theology: eternal pattern for perfect truth of supernatural revelation (Muller 234).
Ectypal theology: category inclusive of all forms of finite theology. It is formed on the basis of the archetype by a communication of grace from Creator to creature (235).
Muller ties these two categories in with Christology, following the Reformed and anti-Lutheran finiti non capax infiniti: the human nature of Jesus cannot fully share with the divine nature, which, reasoning analogously, means that the theologia unionis must be ectypal, not archetypal (250).
At this point one must step back and appreciate what Muller has done. He's tied in epistemology with Christology almost effortlessly. He has taken the hypostatic union and shown how it forms the epistemological principle of Reformed thought—the ectypal theology (251).
Principia
“double truth” does not mean one truth is opposed to another, but that one truth may transcend another (387).
“Reason” has an instrumental function for truth (399). For example, “In a syllogism the foundation for all argument is the middle term, the common ground shared by major and minor propositions. In theology the middle term is not taken from reason, but Scripture” (403).
The “principia” of theology is its first principle(s). It must be of a higher degree than that of the conclusions drawn from it (431).
Principle of being (principia essendi): it is the principle of foundation
Principle of knowing (principia cognescendi): it is the principle of knowing
The archetype and the arche must be identical. The connection between archetype and ectypal theology is the logos prophorikos, the Word sent forth (433).
Archetypal knowledge is the principium essendi
When the archetype reveals himself, it is the principium cognoscendi.
All true theology reflects the archetype, which can only be known through a self-revelation.
Conclusion:
This book sings at times and sleeps at times. The reader will be hard-pressed to figure out the relevance that some of these discussions have on his spiritual life. On the other hand, when Muller turns it on he will bring even the most experienced reader to new levels of theological understanding. The final section on Scripture was outstanding.
It's always humorous to read Muller. He's shadow-boxing Karl Barth, but he does not say so. He wants to argue a continuity of emphasis between Calvin and the post-Reformers. Barth argues a discontinuity of emphasis. Both seem to place the disagreement on the plane of emphasis. In any case, aside from these asides, the book is well worth it.
Archetypal theology: eternal pattern for perfect truth of supernatural revelation (Muller 234).
Ectypal theology: category inclusive of all forms of finite theology. It is formed on the basis of the archetype by a communication of grace from Creator to creature (235).
Muller ties these two categories in with Christology, following the Reformed and anti-Lutheran finiti non capax infiniti: the human nature of Jesus cannot fully share with the divine nature, which, reasoning analogously, means that the theologia unionis must be ectypal, not archetypal (250).
At this point one must step back and appreciate what Muller has done. He's tied in epistemology with Christology almost effortlessly. He has taken the hypostatic union and shown how it forms the epistemological principle of Reformed thought—the ectypal theology (251).
Principia
“double truth” does not mean one truth is opposed to another, but that one truth may transcend another (387).
“Reason” has an instrumental function for truth (399). For example, “In a syllogism the foundation for all argument is the middle term, the common ground shared by major and minor propositions. In theology the middle term is not taken from reason, but Scripture” (403).
The “principia” of theology is its first principle(s). It must be of a higher degree than that of the conclusions drawn from it (431).
Principle of being (principia essendi): it is the principle of foundation
Principle of knowing (principia cognescendi): it is the principle of knowing
The archetype and the arche must be identical. The connection between archetype and ectypal theology is the logos prophorikos, the Word sent forth (433).
Archetypal knowledge is the principium essendi
When the archetype reveals himself, it is the principium cognoscendi.
All true theology reflects the archetype, which can only be known through a self-revelation.
Conclusion:
This book sings at times and sleeps at times. The reader will be hard-pressed to figure out the relevance that some of these discussions have on his spiritual life. On the other hand, when Muller turns it on he will bring even the most experienced reader to new levels of theological understanding. The final section on Scripture was outstanding.
It's always humorous to read Muller. He's shadow-boxing Karl Barth, but he does not say so. He wants to argue a continuity of emphasis between Calvin and the post-Reformers. Barth argues a discontinuity of emphasis. Both seem to place the disagreement on the plane of emphasis. In any case, aside from these asides, the book is well worth it.
July 3, 2010
Ok, I'm not going to give you an overview of this book, b/c others have already done that very well. I will tell you that having read the first volume, I would not recommend it to the average reader who doesn't have a degree in theology, and who is also conversant with or interested in trends in the historiography of historical theology.
That said, this work is foundational (pun intended) for understanding how the Reformed developed their theology at a critical time in history over against the twin threats of enlightenment rationalism (from the Cartesian variety to Socinianism) and overly-rationalistic forms of Christianity, like Catholicism and Arminianism; [there is a good dose of Lutheran dialogue here too:].
Muller amasses a mountain of evidence drawn from mostly untranslated primary sources from the 16-17th c. across Europe to make his arguments. He does it well. So, unless you live near a top notch university library, have tons of spare time and know ecclesiastical Latin, Muller is your best option.
For the lover of Reformed theology, church history, and super-long books with almost as lengthy titles, this is a drawn out thrill-ride. On the other hand, my Mom took one look inside and remarked, "what do any of those words mean, you must be really smart?" Nerd alert, that was embarrassing.
Needless to say, but if you start this puppy, you need to plan on reading the remaining 3 volumes in the set.
That said, this work is foundational (pun intended) for understanding how the Reformed developed their theology at a critical time in history over against the twin threats of enlightenment rationalism (from the Cartesian variety to Socinianism) and overly-rationalistic forms of Christianity, like Catholicism and Arminianism; [there is a good dose of Lutheran dialogue here too:].
Muller amasses a mountain of evidence drawn from mostly untranslated primary sources from the 16-17th c. across Europe to make his arguments. He does it well. So, unless you live near a top notch university library, have tons of spare time and know ecclesiastical Latin, Muller is your best option.
For the lover of Reformed theology, church history, and super-long books with almost as lengthy titles, this is a drawn out thrill-ride. On the other hand, my Mom took one look inside and remarked, "what do any of those words mean, you must be really smart?" Nerd alert, that was embarrassing.
Needless to say, but if you start this puppy, you need to plan on reading the remaining 3 volumes in the set.
April 27, 2024
This great, detailed academic work is what developed my interest in Reformed Scholasticism.
Dr. Muller creates this comprehensive survey of the opinions and development of doctrine in the 16th through 18th centuries of Reformed Scholastic Protestant Theology.
My favorite sections were the discussions between archetypal and ectypal theology and the use of Philosophy among the Scholastics.
Muller begins by showing how the conversations from the Middle Ages that preceded these doctrinal disputes or how the reformers (Calvin, Luther, etc) answered these questions. He then surveys the varied opinions of the Scholastics (Junius, Turretin, Owens, etc.) to show the similarities, dissimilarities, and nuances of the Scholastic positions with the past and their contemporaries.
5/5 Amazing, Magisterial book of great depth and will continually return to reference this book for future questions.
Dr. Muller creates this comprehensive survey of the opinions and development of doctrine in the 16th through 18th centuries of Reformed Scholastic Protestant Theology.
My favorite sections were the discussions between archetypal and ectypal theology and the use of Philosophy among the Scholastics.
Muller begins by showing how the conversations from the Middle Ages that preceded these doctrinal disputes or how the reformers (Calvin, Luther, etc) answered these questions. He then surveys the varied opinions of the Scholastics (Junius, Turretin, Owens, etc.) to show the similarities, dissimilarities, and nuances of the Scholastic positions with the past and their contemporaries.
5/5 Amazing, Magisterial book of great depth and will continually return to reference this book for future questions.
July 2, 2021
Volume 1 of Richard Muller's Post Reformation Reformed Dogmatics primarily addresses the Post-Reformation approach to the discipline of studying and articulating Christian theology. With previous scholarship in his sights, Muller refutes the narrative that the Reformed Scholastics offered a distinctly rationalist and Predestinarian approach to theology detached from the Reformation. Instead, the Reformed Scholastics crystalized and synthesized the theology of the Reformation for the Schools and the benefit of the Church. Richard Muller's volume continues to be the most significant contribution to understanding the development of theology as a discipline in Post-Reformation thought.
January 12, 2016
A major work in Reformed Protestant historiography. Scholars working in this particular area (and peripheral disciplines) will have to come to grips with Muller's research and subsequent theses, particularly those researchers and historians who maintain that there are well-defined discontinuities between the theology of the magisterial Reformers (both Lutheran & Calvinist) and the Post-Reformation period ca. 1520-1725. What this volume (and the next three) represent is a 25-year magnum opus by a brilliant scholar. The reading of it will reward those willing to work through its dense pages.
September 14, 2009
Very illuminating survey of 16th-17th century Protestant evolution of prolegomena, i.e. the theology of how to do theology. Muller's four volumes in this series will probably be the standard go-to on Protestant scholasticism for years to come.
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October 29, 2010Helpful stuff. He provides some good survey of this period; yet his thesis is not persuasive.
February 18, 2014
The first volume of Muller's 4 volume discussion. It's very detail and thorough and discusses the development of method: philosophy and theology, natural and special revelation etc.
May 1, 2017
While the first edition is poorly edited, the subsequent edition is an excellent revision. Muller's thesis is phenomenally insightful, and, in my opinion, impossible to refute. This book has opened the door to years of further scholarly work concerning the relation of Post-Reformation Reformed Scholasticism to Reformation theology.
May 17, 2019
Great. It took me until about halfway through the book before I caught in, but the boom was superb. Very helpful.
Displaying 1 - 27 of 27 reviews