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The New Westminster Dictionary of the Bible, edited by Henry Snyder Gehman. 1027 pp. Philadelphia, The Westminster Press, 1970. $10.95

Armstrong concentrates on Amyraut's effort to "think Calvin's thoughts after him," to maintain the openness, the historical emphasis, the refusal to flatten out the contraditions of the faith by an overriding aprioristic rationalism. Many who still proudly own the name of Calvin may be displeased at Armstrong's basic thesis. Perhaps both the scholastic, deductive orthodox school represented by Du Moulin and the humanist, inductive school of Amyraut can claim the founder's name. But, if our author's theological portrait of Amyraut is correct, there is no question that the professor of Saumur has grasped the essential Calvin. It is no accident that in Institutio (1559) predestination is preceded by the long chapter on prayer with its extended commentary on the Lord's Prayer. In Calvin's teaching on prayer, and explicitly in every prayer he prayed, the conditional character of salvation, from man's side, is taught. The heart of Calvin's (and Amyraut's) teaching on the "revealed" will of God is to be seen in the second part of these invariably three-step prayers: the plea that man, despite his sinful alienation from God, may turn in repentance and through Christ's grace find eternal reconciliation with God. It is upon this "universal" call to repentance that Calvin and Amyraut would have us dwell, not upon the admitted fact that not all men will ultimately be saved. Herein is the distinction between the "two wills" of God, revealed and secret. God has one will, of course, but in accommodating his message to our limited capacity, this will is seen under these two humanly unresolved contrary aspects. To the orthodox Calvinists such a contradiction seemed an affront to reason. Armstrong's study is a full, careful, and engrossing one. It is to be commended not only to readers of theological interest, but to all persons interested in intellectual history, and especially to Christians of the Reformed tradition who are seeking to understand their intellectual and spiritual roots.