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Seng-Kong Tan argues that human participation in the divinea classical theological axiom most notably associated with the Eastern Orthodox traditionis a central theme in the theology of Jonathan Edwards. This notion, Tan contends, is a defining motif for the entire systematic sweep of Edwardss theology, and it serves to focus and determine the contours of Edwards's thought. Fullness Received and Returned situates Edwards's theology within the folds of the classical theological tradition, while arguing that Edwards's is a unique and creative form of Reformed theology.

Table of Contents

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  1. Cover
  2. p. C
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  1. Title Page, Copyright Page
  2. pp. i-iv
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  1. Contents
  2. pp. v-vi
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  1. Abbreviations
  2. pp. vii-viii
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  1. Introduction
  2. pp. 1-4
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  1. 1: Communication of Being Ad Intra
  2. pp. 5-50
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  1. 2: Communication of Being Ad Extra
  2. pp. 51-96
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  1. 3: Trinitarian Action and Communication in Redemption and the Incarnation
  2. pp. 97-142
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  1. 4: Hypostatic Union
  2. pp. 143-186
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  1. 5: Communication of Properties, Works,and Grace in the Person of Christ as Mediated by the Spirit
  2. pp. 187-230
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  1. 6: Unio Cum Christo
  2. pp. 231-280
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  1. 7: Self-Communication of the Holy Spirit as the Church’s Participation in the Divine Nature
  2. pp. 281-328
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  1. 8: Conclusion of Salvation
  2. pp. 329-352
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  1. Appendix 1
  2. pp. 353-356
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  1. Appendix 2: The Doctrine ofAutotheos in Calvin and theReformed Tradition
  2. pp. 357-360
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  1. Appendix 3: Doctrine ofAppropriations as Modifiedby the Reformed-PuritanTradition
  2. pp. 361-364
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  1. Appendix 4: The Enhypostaton-Anhypostaton Dialectic
  2. pp. 365-374
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  1. Appendix 5: Genus Maiestaticum
  2. pp. 375-386
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  1. Appendix 6: God’s Intrinsicand Declarative Glory in theReformed-Puritan Tradition
  2. pp. 387-388
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  1. Appendix 7: Divine Energeia in the Eastern and Western Traditions
  2. pp. 389-394
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  1. Selected Bibliography
  2. pp. 395-434
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  1. Index
  2. pp. 435-445
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  1. Back Cover
  2. p. BC
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