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Introduction to Reformed Scholasticism
This work supplies a long-standing need in the field of early modern studies by providing a basic introduction to Reformed Scholasticism. Although technical studies abound and interest in the subject continues to rise, until the appearance of this work by Willem van Asselt and his colleagues, students of history have lacked a concise guide to help them navigate the difficult waters of Reformed Scholasticism. This book carefully defines the phenomena of scholasticism and orthodoxy, concisely surveys the era, notes the most significant thinkers together with the various trajectories of thought, and references the relevant secondary scholarship. In short, this Introduction to Reformed Scholasticism surveys the topic and provides a guide for further study in early modern Reformed thought.
Authors Willem J. van Asselt taught church history and the history of Reformed theology at Utrecht University for years, and has recently become professor in historical theology at The Evangelical Theological Faculty in Leuven, Belgium. He has written numerous books and articles on Reformed theology, including The Federal Theology of Johannes Cocceius (1603–1669).
Maarten Wisse teaches systematic theology and ecumenism at VU University Amsterdam, The Netherlands, and KU Leuven, Belgium. He studied theology and philosophy of religion at Utrecht, Heidelberg and Tübingen. His Trinitarian Theology beyond Participation: Augustine’s De Trinitate and Contemporary Theology will appear with T&T Clark International in 2011.
T. Theo J. Pleizier is a minister in the Protestant Church in the Netherlands and researcher in practical theology at the Protestant Theological University. He studied theology in Oxford and Utrecht, and has done research on the concept of freedom in Francesco Turrettini’s theological anthropology.
Pieter L. Rouwendal studied theology at Utrecht University. He worked as a teacher of religion and is currently acquisitions editor for Kok ten Have Publishers in Kampen, The Netherlands. Among his publications are “Calvin’s Forgotten Classical Position on the Extent of the Atonement: About Sufficiency, Efficiency, and Anachronism.” He is currently preparing a dissertation on “Preaching and Predestination in Genevan Theology from John Calvin to Francis Turrettin.”
Endorsements “Willem van Asselt is one of the foremost scholars in the recent studies of the nature of Reformed Orthodoxy and Scholasticism, and its relationship, theologically, philosophically, and pedagogically, with late medieval thought. The field is highly technical and somewhat daunting to students; but here Dr. van Asselt and his colleagues have distilled their vast learning into a book which will be a sure guide to the field. I cannot think of a better introduction to the study of this significant, though often neglected and misunderstood, chapter in the development of Christian thought.” — Carl R. Trueman, Professor of Historical Theology and Church History,Westminster Theological Seminary, Philadelphia
“An invaluable introduction to Post-Reformation Reformed thought, van Asselt and is colleagues have done a masterful job in surveying the field and providing the basic starting point for further research. This work is especially recommended for seminary students and for all who have interest in the development of Reformed theology.” — Martin I. Klauber, Affiliate Professor of Church History,Trinity Evangelical Divinity School, Deerfield, Illinois
Authors Willem J. van Asselt taught church history and the history of Reformed theology at Utrecht University for years, and has recently become professor in historical theology at The Evangelical Theological Faculty in Leuven, Belgium. He has written numerous books and articles on Reformed theology, including The Federal Theology of Johannes Cocceius (1603–1669).
Maarten Wisse teaches systematic theology and ecumenism at VU University Amsterdam, The Netherlands, and KU Leuven, Belgium. He studied theology and philosophy of religion at Utrecht, Heidelberg and Tübingen. His Trinitarian Theology beyond Participation: Augustine’s De Trinitate and Contemporary Theology will appear with T&T Clark International in 2011.
T. Theo J. Pleizier is a minister in the Protestant Church in the Netherlands and researcher in practical theology at the Protestant Theological University. He studied theology in Oxford and Utrecht, and has done research on the concept of freedom in Francesco Turrettini’s theological anthropology.
Pieter L. Rouwendal studied theology at Utrecht University. He worked as a teacher of religion and is currently acquisitions editor for Kok ten Have Publishers in Kampen, The Netherlands. Among his publications are “Calvin’s Forgotten Classical Position on the Extent of the Atonement: About Sufficiency, Efficiency, and Anachronism.” He is currently preparing a dissertation on “Preaching and Predestination in Genevan Theology from John Calvin to Francis Turrettin.”
Endorsements “Willem van Asselt is one of the foremost scholars in the recent studies of the nature of Reformed Orthodoxy and Scholasticism, and its relationship, theologically, philosophically, and pedagogically, with late medieval thought. The field is highly technical and somewhat daunting to students; but here Dr. van Asselt and his colleagues have distilled their vast learning into a book which will be a sure guide to the field. I cannot think of a better introduction to the study of this significant, though often neglected and misunderstood, chapter in the development of Christian thought.” — Carl R. Trueman, Professor of Historical Theology and Church History,Westminster Theological Seminary, Philadelphia
“An invaluable introduction to Post-Reformation Reformed thought, van Asselt and is colleagues have done a masterful job in surveying the field and providing the basic starting point for further research. This work is especially recommended for seminary students and for all who have interest in the development of Reformed theology.” — Martin I. Klauber, Affiliate Professor of Church History,Trinity Evangelical Divinity School, Deerfield, Illinois
288 pages, Paperback
First published February 28, 2011
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Displaying 1 - 25 of 25 reviews
October 22, 2019
"Introduction à la scolastique réformée" de Willem Van Asselt est une très agréable surprise, le genre de livre qui vous fait réellement gagner du temps.
Dans un style très accessible, sans pédanterie et avec une pédagogie parfaite, Van Asselt a organisé son travail en deux parties: 1. Qu'est ce que la scolastique réformée? (définition, méthode, comment la lire) 2. L'histoire de cette école de théologie.
Les deux parties sont très bien faites et le souhait de Van Asselt était réellement de faire une *introduction* aux réformés scolastiques, si bien que tout est écrit *pour aider* ensuite à lire ces textes parfois durs à lire. Il démonte quelques fausses idées sur les scolastiques ("Aristote plutôt que la Bible" "trahison de Calvin" etc...) et explique leur méthode et comment ils procèdent.
Pour ce qui est de l'histoire, c'est comme si les volumineux ouvrages de Muller avait été synthétisé avec art en l'espace de quelques dizaines de pages. Pareil, Van Asselt a un soin particulier de mentionner et présenter les ouvrages et les auteurs qui valent la peine d'être lus avec leur contexte particulier. Méthode historiographique irréprochable.
Un vrai livre d'introduction, qui vous fera gagner du temps dans vos lectures des scolastiques réformés. Je recommande!
Dans un style très accessible, sans pédanterie et avec une pédagogie parfaite, Van Asselt a organisé son travail en deux parties: 1. Qu'est ce que la scolastique réformée? (définition, méthode, comment la lire) 2. L'histoire de cette école de théologie.
Les deux parties sont très bien faites et le souhait de Van Asselt était réellement de faire une *introduction* aux réformés scolastiques, si bien que tout est écrit *pour aider* ensuite à lire ces textes parfois durs à lire. Il démonte quelques fausses idées sur les scolastiques ("Aristote plutôt que la Bible" "trahison de Calvin" etc...) et explique leur méthode et comment ils procèdent.
Pour ce qui est de l'histoire, c'est comme si les volumineux ouvrages de Muller avait été synthétisé avec art en l'espace de quelques dizaines de pages. Pareil, Van Asselt a un soin particulier de mentionner et présenter les ouvrages et les auteurs qui valent la peine d'être lus avec leur contexte particulier. Méthode historiographique irréprochable.
Un vrai livre d'introduction, qui vous fera gagner du temps dans vos lectures des scolastiques réformés. Je recommande!
October 14, 2025
A stellar introduction to an under-appreciated period in reformed theology.
July 4, 2017
This is an excellent academic read! It is extremely helpful for understanding many of the nuances of Reformed Protestantism. I come from a Southern Baptist tradition and have always known Calvinists in one light. This book helped me to understand the breadth of the Reformed tradition, and gave me many theologians and scholars throughout the history of Reformed Scholasticism to find a kindred spirit in. It was also helpful in working through some of the technical methods of scholasticism that I have always dreaded. I'm very thankful that I was assigned to read this book, because I wouldn't have touched it otherwise.
March 7, 2023
An excellent introduction to Reformed scholasticism. A book that will be reread and referenced many times.
October 4, 2016
Sets the historical context for understanding Reformed Orthodoxy after Calvin, with an attention to interpretive issues. Super helpful.
February 10, 2021
For a few years I've been trying to dip into the works of the continental Reformers and their successors. I'm also about to embark on more reading in the strictly theological works of the best Puritans. So this book perfectly prepares me for delving deeper, as it is something of a grammar to the scholastic method used by the older divines.
My only complaint is that is is all too brief on certain very interesting points. But I guess getting into the scholastic works themselves will help me find the things I am looking for.
Loved it.
My only complaint is that is is all too brief on certain very interesting points. But I guess getting into the scholastic works themselves will help me find the things I am looking for.
Loved it.
Read
November 20, 2022There really is no reason for a normal human to read this book.
August 16, 2016
One of a kind in combining usefulness, accessibility, relevant detail, and practicality. I will refer to this volume often as/when I dig into the literature of Reformed Orthodoxy.
April 9, 2020
A helpful and succinct academic introduction to Reformed Scholasticism. While Van Asselt doesn’t fill the lacuna in knowledge of the Reformed church’s own doctrinal development and crystallization, he at least goes a long way in making us aware that there is a lacuna.
Two main theses: First, pitting Calvin against the Calvinists is a simplistic mistake, for Calvin is neither the be-all nor the end-all of Reformed thought: He is one Reformed theologian among many in a dynamic, diverse and developing Reformed church. Plus, continuity with Calvin does not imply monolithic and static uniformity. Second, Scholasticism is not a set of doctrines to be equated with Aristotelianism or Thomism, but rather a precise academic method designed to refine understanding of the truth by means of questions and disputations.
In addition to introducing the scholastic method, Van Asselt overviews three periods in the history of Reformed Scholasticism, and gives us a slightly closer look at a representative of each period:
Early Orthodoxy (ca. 1560-1620) – Gisbertus Voetius
High Orthodoxy (ca. 1620-1700) – Francis Turretin
Late Orthodoxy (ca. 1700-1790) – Benedict Pictet
Two main theses: First, pitting Calvin against the Calvinists is a simplistic mistake, for Calvin is neither the be-all nor the end-all of Reformed thought: He is one Reformed theologian among many in a dynamic, diverse and developing Reformed church. Plus, continuity with Calvin does not imply monolithic and static uniformity. Second, Scholasticism is not a set of doctrines to be equated with Aristotelianism or Thomism, but rather a precise academic method designed to refine understanding of the truth by means of questions and disputations.
In addition to introducing the scholastic method, Van Asselt overviews three periods in the history of Reformed Scholasticism, and gives us a slightly closer look at a representative of each period:
Early Orthodoxy (ca. 1560-1620) – Gisbertus Voetius
High Orthodoxy (ca. 1620-1700) – Francis Turretin
Late Orthodoxy (ca. 1700-1790) – Benedict Pictet
October 7, 2023
I’ve tried working through Turretin’s Institutes twice now and stalled both times. It’s probably because (1) I haven’t understood the scholastic method and terminology sufficiently well to appreciate Turretin and (2) Turretin is about as exciting as a bowl of dried oats for breakfast. Van Asselt’s book at least helps with the first problem. Well organized, thorough but not too deep, this is a great intro.
Why study the reformed scholastics:
“We live within the reality of our faith before God, a life in which we take our point of departure in Scripture. Yet in that revelation we are also faced with our doubts and questions, as well as differences of opinion. We seek to analyze our ideas in terms of their presuppositions and implications, their coherence within a broader framework, informed as it is also by the tradition of the Christian faith. This is precisely what the Reformed Scholastics sought to do. Their significance is not best expressed in imitation. However, what we can learn from them is to think critically ourselves.”
Why study the reformed scholastics:
“We live within the reality of our faith before God, a life in which we take our point of departure in Scripture. Yet in that revelation we are also faced with our doubts and questions, as well as differences of opinion. We seek to analyze our ideas in terms of their presuppositions and implications, their coherence within a broader framework, informed as it is also by the tradition of the Christian faith. This is precisely what the Reformed Scholastics sought to do. Their significance is not best expressed in imitation. However, what we can learn from them is to think critically ourselves.”
June 30, 2023
A well-written and argued set of compiled articles on Reformed Scholasticism. Since it is a compilation written by several authors, primarily van Asselt with two others, there are some that are stronger than others. I particularly enjoyed the sections on Reformed usage of Aristotelian categories, the portions on different areas by location of Reformed activity, and the three major eras of thought. The authors give a broad introduction on numerous aspects of Reformed Scholasticism. I thought some areas could have been stronger, I would've liked more information on the differences and carryovers from earlier Medieval Scholastics though they did touch on such figures as Lombard, Scotus, and Thomas, along with a few other areas. For an introduction you can only do so much of course. The book is a good introduction that I'd recommend to anyone looking to begin reading the Reformed Scholastics such as Turretin, Voetius, or even Owen.
February 12, 2019
For what it is, this book is exceptional! Reformed Scholasticism --roughly covering the period of 1560 - 1790 is the focus. Van Asselt lays out what he wants to cover in an orderly way, sort of like a very approachable and short text book. It's very readable, and accessible, and Van Asselt helps you get into the key players, major ideas, controversies, and the academies and learning style which drove the remarkable precision and high thinking of this period.
September 1, 2024
A useful overview or scholastic theology and its resourcement of both patristic and medieval theology. It offers useful appendices that help with the structure of scholastic writings such as the questio using examples from Turretin and some medieval writers.
Read
June 10, 2019A very helpful read in better understanding what is considered 'Reformed Scholasticism' and its relevance for today.
December 19, 2022
Solid, but the omission of Aquinas is beyond me...
August 26, 2023
A great introduction to Reformed Scholasticism.
August 9, 2012
Imagine someone taking Richard Muller's four volume Post-Reformation Reformed Dogmatics and condensing it to an affordable single volume, and this would be what Van Asselt has done. His thesis does not differ significantly from Muller in that “Reformed Scholasticim” was a legitimate outgrowth of Calvin's own theology. Van Asselt takes his work beyond that statement and posits this book as a “how-to do” historical theology. He covers the basics of Reformed Scholasticism, the important players, the necessary bibliographies, and ends with a few appendices on how to write an historical theology essay for a post-graduate class.
Several doctrinal highlights: these aren't entirely necessary to the book itself, but they are quite interesting:
Nature, Necessity, and Free Will
Contrary to Arminian and Catholic charges, the Reformed view of a “necessary” will is not incompatible with “freedom,” provided both terms are understood correctly. Francis Turretin provides six different types of “necessity,” four of which the Arminian/Romanist must affirm are compatible with freedom: 1) necessity of dependence of the creature on God; 2) [Asselt intended to list the second type of necessity, but I don't think he did], 3) every creature is dependent on God in terms of the future per God's foreknowledge and decree. 3a) Asselt writes, “However great the creature's freedom may be, these acts are still necessary from this perspective, otherwise God's foreknowledge could be false and his decree changeable.” 4) free will must go with rational necessity, for must not a free action be a rational one? 5) Free will relates to moral necessity, or that of habit. If you do an action enough, whether good or bad, it becomes a habit, making it easier to do this action. Few will deny this observation. 6) The necessity of an event or the existence of a thing. If a thing is, it is necessarily.
In short, freedom can be determined because freedom is not absolute (Asselt, 162-163).
Necessity of the Consequent, Consequence
The necessity of the consequent is the necessity of a proposition behind the “then” in an if...then statement. The necessity of the consequence is the consequence itself. Ie, the implicative necessity. In the implicative necessity, neither the antecedent nor the consequent needs to be necessary. Only the necessity of the implicative relation counts. Take the two propositions:
(1) If I marry Marian, then Marian is my wife.
(2) It is necessary that Marian is my wife (if I marry her).
In proposition (1) it is contingent that I marry Marian. I did not have to do so. Only the implication between the antecedent and consequent is necessary. In proposition 2 it is the result of the conditional proposition that is necessary.
Proposition 1 does not imply proposition 2. Therefore, in an argument of implicative relation of necessity, both the antecedent and consequent can be contingent and not necessary. According to the Reformed scholastics, the necessity of the consequence corresponds with absolute necessity and the necessity of the consequent with hypothetical necessity. In this distinction, the Reformed scholastics combat the charge that the divine decree destroys the contingency and freedom of the world. Therefore, necessity and contingency are compatible and not contradictory.
Most important in this distinction is that it depends on God's will ad extra. If the decision of the divine will is directed to contingent objects ad extra, then God's will is contingent, too. In other words, God contingently wills all that is contingent. Created reality, therefore, is the contingent manifestation of divine freedom and does not necessarily emanate from God's essence. For if this were the case, all things would coincide fundamentally with God's essence, and the actual world would be eternal (198-199).
Conclusion
The book, with a few minor stylistic issues, is outstanding. The current Reformed seminary scene in America, with a few exceptions, has failed miserably. The students, outside of some reading Calvin and the Puritans, know next to nothing about their Reformed Scholastic heritage. They know nothing of the distinctions made in theology in response to Catholic, Arminian and now Orthodox critics. As a result, they are woefully underprepared to deal with these challenges (and not a few cross the Tiber). Van Asselt, happily, has presented Reformed Scholasticim in a strong and engaging manner, and has pointed the student in the direction that he may also become a Reformed Scholastic.
Several doctrinal highlights: these aren't entirely necessary to the book itself, but they are quite interesting:
Nature, Necessity, and Free Will
Contrary to Arminian and Catholic charges, the Reformed view of a “necessary” will is not incompatible with “freedom,” provided both terms are understood correctly. Francis Turretin provides six different types of “necessity,” four of which the Arminian/Romanist must affirm are compatible with freedom: 1) necessity of dependence of the creature on God; 2) [Asselt intended to list the second type of necessity, but I don't think he did], 3) every creature is dependent on God in terms of the future per God's foreknowledge and decree. 3a) Asselt writes, “However great the creature's freedom may be, these acts are still necessary from this perspective, otherwise God's foreknowledge could be false and his decree changeable.” 4) free will must go with rational necessity, for must not a free action be a rational one? 5) Free will relates to moral necessity, or that of habit. If you do an action enough, whether good or bad, it becomes a habit, making it easier to do this action. Few will deny this observation. 6) The necessity of an event or the existence of a thing. If a thing is, it is necessarily.
In short, freedom can be determined because freedom is not absolute (Asselt, 162-163).
Necessity of the Consequent, Consequence
The necessity of the consequent is the necessity of a proposition behind the “then” in an if...then statement. The necessity of the consequence is the consequence itself. Ie, the implicative necessity. In the implicative necessity, neither the antecedent nor the consequent needs to be necessary. Only the necessity of the implicative relation counts. Take the two propositions:
(1) If I marry Marian, then Marian is my wife.
(2) It is necessary that Marian is my wife (if I marry her).
In proposition (1) it is contingent that I marry Marian. I did not have to do so. Only the implication between the antecedent and consequent is necessary. In proposition 2 it is the result of the conditional proposition that is necessary.
Proposition 1 does not imply proposition 2. Therefore, in an argument of implicative relation of necessity, both the antecedent and consequent can be contingent and not necessary. According to the Reformed scholastics, the necessity of the consequence corresponds with absolute necessity and the necessity of the consequent with hypothetical necessity. In this distinction, the Reformed scholastics combat the charge that the divine decree destroys the contingency and freedom of the world. Therefore, necessity and contingency are compatible and not contradictory.
Most important in this distinction is that it depends on God's will ad extra. If the decision of the divine will is directed to contingent objects ad extra, then God's will is contingent, too. In other words, God contingently wills all that is contingent. Created reality, therefore, is the contingent manifestation of divine freedom and does not necessarily emanate from God's essence. For if this were the case, all things would coincide fundamentally with God's essence, and the actual world would be eternal (198-199).
Conclusion
The book, with a few minor stylistic issues, is outstanding. The current Reformed seminary scene in America, with a few exceptions, has failed miserably. The students, outside of some reading Calvin and the Puritans, know next to nothing about their Reformed Scholastic heritage. They know nothing of the distinctions made in theology in response to Catholic, Arminian and now Orthodox critics. As a result, they are woefully underprepared to deal with these challenges (and not a few cross the Tiber). Van Asselt, happily, has presented Reformed Scholasticim in a strong and engaging manner, and has pointed the student in the direction that he may also become a Reformed Scholastic.
June 25, 2014
A truly outstanding volume. The authors not only detail the key elements of Reformed Scholasticism, but also detail and define the scholastic method as a whole. The development of the Scholastic method from antiquity through Augustine and into the Middle Ages is traced, showing how Scholasticism is a method; content is a separate issue.
Reformed Scholasticism is then subdivided into three historical eras (1560-1620; 1620-1700; 1700-1790), each of which is analysed by assessing the developments of that era as well as the key players. These sections of the book contain a veritable treasure trove of historical information, as well as countless citations and references to theological works, which though unknown in our day, were immensely influential in their day.
The book also contains two helpful appendices. The first is a reading guide chock-full of tips on locating primary sources from libraries and online, as well as locating the necessary Latin tools for translating. Secondly, in demonstration of all that the book has described, included as a bonus is an English translation of Gisbertus Voetius' "The Use of Reason in Matters of Faith."
Reformed Scholasticism is then subdivided into three historical eras (1560-1620; 1620-1700; 1700-1790), each of which is analysed by assessing the developments of that era as well as the key players. These sections of the book contain a veritable treasure trove of historical information, as well as countless citations and references to theological works, which though unknown in our day, were immensely influential in their day.
The book also contains two helpful appendices. The first is a reading guide chock-full of tips on locating primary sources from libraries and online, as well as locating the necessary Latin tools for translating. Secondly, in demonstration of all that the book has described, included as a bonus is an English translation of Gisbertus Voetius' "The Use of Reason in Matters of Faith."
April 3, 2013
This book would certainly interest any student of church history interested in theology in the post-Reformation era. However, the book has relevance also to those with little interest in either Reformed theology or post-Reformation scholasticism. Neo-orthodox theologians often caricatured Reformed Scholastics as being dry, rationalistic, rigid, and propositional as opposed to being warm, exegetical, and personal. Since the scholastics, both Lutheran and Reformed, refined and established the orthodox doctrines of inspiration and inerrancy (received by Fundamentalists via Old Princeton), neo-orthodox theologians often used their caricature to attack the doctrine of inerrancy. Though inerrancy is not the focus of this volume, Van Asselt and the other contributors to this book do an admirable job of setting the Reformed Scholastics in their historical context and in demonstrating the neo-orthodox caricature to be false.
December 23, 2015
Degelijke en overzichtelijke inleiding. Ik heb het oorspronkelijke Nederlandse werk gelezen die natuurlijk niet op GR staat. Breed betoog dat in de latere hoofdstukken geneigd is om zich te verliezen in veel genoemde namen, maar biedt als inleiding mij dan weer genoeg aanleiding om op onderzoek uit te gaan.
June 13, 2013
A truly excellent read: both entertaining and educational, this book gives an impressive "lay-of-the-land" perspective of Reformed Scholasticism. Not only does this volume give good information, but it also awakens a hunger in the reader to get inside the primary sources. What more could be asked?
March 10, 2015
Some of this was way out of my league, but I still found it to be a helpful introduction.
August 30, 2025
Second read, and this book is a fantastic introduction to Reformed Scholasticism and the period of Reformed Orthodoxy.
May 18, 2015
Really fine introduction to post reformation 17th century theology. Good and clear.
Displaying 1 - 25 of 25 reviews