An absolute classic and essential resource for serious theological study, Francis Turretin’s Institutes of Elenctic Theology, originally written in Latin, was a standard work in theological education for two hundred years. It was required reading at old Princeton Seminary. As a historical work, this collection provides invaluable documentation of one of the most influential works of systematic theology.
Now, with this newly edited English translation, students, scholars, pastors, and laity can enjoy this timeless classic of rigorous and biblically faithful systematic theology from which noted theologians such as Charles and A. A. Hodge, Dabney, Warfield, and Berkhof learned. Turretin’s Institutes of Elentic Theology, written in a question-and-answer format, covers all the major topics of systematic theology with precision and exegetical felicity—theological prolegomena, doctrine of Scripture, theology proper, theological anthropology, Christology, and ecclesiology, and more. Turretin also discusses issues central to biblical theology, such as the various biblical covenants and their relationship to one another, as well as a myriad of other theological issues.
The Logos Bible Software edition of Turretin’s Institutes of Elenctic Theology is designed to encourage and stimulate your study and understanding of theology. Scripture passages link directly to your English translations and original-language texts, and important theological concepts link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. In addition, you can perform powerful searches by topic and find what other authors, scholars, and theologians have to say about such important topics as the relationship between the Mosaic and Abrahamic Covenants.
This Logos edition resource for Institutes of Elenctic Theology, 3 vols. will display as a single resource in your digital library.
“Tertullian: ‘I adore the fullness of the Scriptures’ (Treatise Against Hermogenes 22*.3 [ACW 24:57; PL 2.218])” (Volume 1, Page 139)
“IV. But when God is set forth as the object of theology, he is not to be regarded simply as God in himself (for thus he is incomprehensible [akatalēptos] to us), but as revealed and as he has been pleased to manifest himself to us in his word, so that divine revelation is the formal relation which comes to be considered in this object. Nor is he to be considered exclusively under the relation of deity (according to the opinion of Thomas Aquinas and many Scholastics after him, for in this manner the knowledge of him could not be saving but deadly to sinners), but as he is our God (i.e., covenanted in Christ as he has revealed himself to us in his word not only as the object of knowledge, but also of worship). True religion (which theology teaches) consists of these two things.” (Volume 1, Page 16)
“We find in man a natural law written upon each one’s conscience excusing and accusing them in good and bad actions, which therefore necessarily implies the knowledge of God, the legislator, by whose authority it binds men to obedience and proposes rewards or punishments.” (Volume 1, Page 7)
“X. It is not repugnant that one and the same thing in a different relation should both be known by the light of nature and believed by the light of faith; as what is gathered from the one only obscurely, may be held more certainly from the other. Thus we know that God is, both from nature and from faith (Heb. 11*:6); from the former obscurely, but from the latter more surely. The special knowledge of true faith (by which believers please God and have access to him, of which Paul speaks) does not exclude, but supposes the general knowledge from nature.” (Volume 1, Page 8)
. . . a noteworthy event for the Reformed churches and for all who take and interest in the history and development of Reformed Theology . . .
—Sinclair B Ferguson, professor of systematic theology, Redeemer Seminary, Dallas
. . . a superb contribution to theological literature . . . One never errs in reading the giants. Francis Turretin is a giant.
—Paul D. Feinberg, former professor of systematic theology, Trinity Evangelical Divinity School
. . . should prove to be a big step toward remedying the widespread neglect and misunderstanding, even misrepresentation, of seventeenth-century Reformed orthodoxy.
—Richard B. Gaffin Jr., professor emeritus of biblical and systematic theology, Westminster Theological Seminary
[Turretin’s Institutes] contributed deeply to the structure and shape of evangelical thought concerning some of the most crucial doctrines . . . Reading this work will prompt many to dispute the cliché of considering Scholasticism a fruitless endeavor. In fact, it will indeed help to reveal its great richness, its scriptural and exegetical precision, the deep knowledge of church history, and its willingness to interact uncompromisingly with the world. Deeply rooted in the Scripture and in open dialogue with the church tradition, Turretin . . . avoids extreme positions and exalts biblical and evangelical principles . . . it is quite evident that the modern evangelical world still has to deal with most of the issues that were at the heart of his polemic. In this respect it is hardly conceivable to consider ourselves evangelicals and at the same time disregard the monumental work of this Swiss-Italian theologian.
—Pietro Bolognesi, Evangelical Review of Theology
Institutes of Elenctic Theology is a classic of reformed scholasticism.
. . . one of the fullest expressions of Calvinistic theology ever published.
If ever a great theological work has been unjustly neglected it has been Francis Turretin’s masterful volumes on the whole of Christian doctrine . . . I heartily commend [them] to preachers, theological students and lay persons everywhere.
—James M. Boice, former pastor, Tenth Presbyterian Church, Philadelphia
. . . theologians of any persuasion will be glad that this classic is available.
—Leon Morris, former warden, Tyndale House, Cambridge University
I am impressed anew with the true greatness of [Turretin's] achievement . . . One can find a very deep pastoral and devotional strain in Turretin . . . wonderfully edifying teaching.
—John M. Frame, professor of systematic theology and philosophy, Reformed Theological Seminary, Orlando, FL
One of the greatest of the seventeenth-century Reformed dogmatic works, it has retained its influence through its use at old Princeton. These three volumes put in your hands an excellent representative of high Reformed orthodoxy and polemical theology.
—R. Scott Clark, professor of church history and historical theology, Westminster Seminary California
Francis Turretin (October 17, 1623–September 28, 1687) was a Reformed theologian. He was the son of Benedict Turrettini and was born in Geneva. Educated in Geneva, Leiden, Utrecht, Paris, Saumur, Montauban, and Nimes, Turretin returned to his native city and was made pastor of the Italian church (1648) and professor of theology (1653).