John Gill’s Theological Consistency with the Scholastic Theologians of Reformed Orthodoxy

Scholasticism refers to a method of doing theology and philosophy (that also has relationship to other disciplines like art and politics) born out of the “schools” of the Middle Ages, of which various streams have developed, some surviving well into modernity. One of these streams that developed in the European continent after the Reformation and eventually made its way to the British Isles, was Reformed Scholasticism. Reformed Scholasticism refers to the theological and philosophical method employed by scholastic theologians during the periods of Reformed Orthodoxy. Reformed Orthodoxy consists of three main periods: Early Orthodoxy (1560-1620), High Orthodoxy (1620-1700), and Late Orthodoxy (1700-1790). During the early period doctrine passed down from the Reformation was considered with reference to the early church; during the high period the conclusions of the early period were elaborated upon, established, and codified in various creeds and confessions; and during the late period codified Reformed doctrine was reconsidered often in light of the early church and thought of theologians from the prior periods, and various heresies and divergences away from Reformed thought were reexamined. Some theologians from the periods of orthodoxy would be Franciscus Junius from the early period, Petrus van Mastricht, Francis Turretin, John Owen, and Wilhelmus à Brakel from the high period, and John Gill from the late period. As such, this paper will defend the idea the John Gill should be understood as a Baptist heir of the scholastic theologians of Reformed Orthodoxy by demonstrating his general theological consistency with Reformed thought in the sixteenth through eighteenth centuries.

3 thoughts on “John Gill’s Theological Consistency with the Scholastic Theologians of Reformed Orthodoxy”

  1. I like the idea of the paper.
    I like the idea of the paper. But I do not see how this can be done in one 30-minute paper. What is more, 85% of this is a rehash of volume 1 of Muller’s Post-Reformation Reformed Dogmatics.


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