Virtue Reformed

Drawing on Protestant scholasticism, Puritan “precisionism,” and virtue ethics, Virtue Reformed offers a comprehensive rereading of the ethical position of American philosopher-theologian Jonathan Edwards and his fascinating struggle to be both forwarder of the Reformation and participant in the Enlightenment.

With its focus on the traditions and communities that form us over the course of a lifetime, virtue ethics has richly expanded our understanding of what the Christian life can look like. Yet its emphasis on human virtues and habits of mind and life seems inconsistent with the Reformed tradition's insistence that sin lies at the heart of the human condition. For this reason, virtue ethics seems out of place in Reformed theology, especially in the company of the Reformed tradition's greatest twentieth-century theologian, Karl Barth. In this new addition to the Columbia Series in Reformed Theology, Kirk Nolan argues that Barth's theology actually proves virtue ethics can be compatible with the Reformed tradition. Rather than see virtue as an inevitable and natural process of growth, Barth helps us understand that development in the Christian life comes through a process of repetition and renewal, and that all virtue comes solely as a gift from God. Nolan establishes an important bridge between Reformed moral teaching and the tradition of virtue ethics.

With its focus on the traditions and communities that form us over the course of a lifetime, virtue ethics has richly expanded our understanding of what the Christian life can look like. Yet its emphasis on human virtues and habits of mind and life seems inconsistent with the Reformed tradition's insistence that sin lies at the heart of the human condition. For this reason, virtue ethics seems out of place in Reformed theology, especially in the company of the Reformed tradition's greatest twentieth-century theologian, Karl Barth. In this new addition to the Columbia Series in Reformed Theology, Kirk Nolan argues that Barth's theology actually proves virtue ethics can be compatible with the Reformed tradition. Rather than see virtue as an inevitable and natural process of growth, Barth helps us understand that development in the Christian life comes through a process of repetition and renewal, and that all virtue comes solely as a gift from God. Nolan establishes an important bridge between Reformed moral teaching and the tradition of virtue ethics.

Perhaps no period in Christian history experienced such social tumult and upheaval as the Reformation, as it quickly became apparent that social and political issues, finding deep resonance with the common people, were deeply entwined with religious ones raised by the Reformers. Led by eminent Reformation historian Peter Matheson, this volume of A People's History of Christianity explores such topics as child-bearing, a good death, rural and village piety, and more. Includes 50 illustrations, maps, and an 8-page color gallery.

The question of why people act against their better judgment has always been prominent in philosophy. Risto Saarinen presents the first study of ideas about weakness of the will between 1350 and 1650. He shows how the understanding of human conduct and free will changed in this formative period between medieval times and modernity.

This book provides a unified account of the connection between justice and the good life. It argues that the virtues of character require institutions, while good institutions enable persons to live together virtuously. Although virtue ethics and political philosophy are rich and sophisticated philosophical traditions, there has been an unfortunate divergence, in theory and practice, between the virtues of character and the virtues of institutions. This book has two primary purposes. First, it reorients political philosophy around the concept of the good life. To do so, the author addresses the problem of political authority from a virtue ethics perspective. He also considers whether a political theory oriented around the good life is compatible with Rawls’s notion of reasonable pluralism. Second, the book explains the relationship between the virtues of institutions and the virtues of character. The author shows how institutions support the development and exercise of the virtues of character, while examining specific other-regarding virtues such as justice and friendship. The Authority of Virtue will appeal to scholars and advanced students working in virtue ethics, social and political philosophy, ancient philosophy, and political theory.

This book reflects and comprises the latest in research on the history and theology of Reformed Orthodoxy (± 1550-1750) and is at the same time a work in progress, which makes this volume in the Companion series unique. The reason for this is not only the quality of the authors and the chapters they have produced, but also the fact that the study of Reformed Orthodoxy has in recent years taken an entirely new approach and has received renewed and spirited attention, whose results have so far not been brought together in one book. The renewed interest and reappraisal of this period in intellectual history is reflected in this work in which an international team of renowned scholars give an oversight of this fascinating period in intellectual history. Contributors include Willem van Asselt, Aza Goudriaan, Irena Backus, Mark Beach, Christian Moser, Anton Vos, Tobias Sarx, Andreas Mühling, Carl Trueman, Graeme Murdock, Joel Beeke, Sebastian Rehnman, Scott Clark, John Fesko, Luca Baschera, Maarten Wisse, Hugo Meijer, Pieter Rouwendal, and John Witte.