Samuel Kaldas is a historian of philosophy and philosopher of religion based in Sydney, Australia. He has held full-time research fellowships at the University of Sydney and Fordham University's Orthodox Christian Studies Centre, and lectures widely on philosophy, theology and patristics.

• 1. Learned and ingenious men; 2. 'Plato and His Scholars': Early Cambridge Platonism; 3. Puritanism and predestination; 4. Cambridge Platonists versus Cambridge Calvinists: John Goodwin and the 1651 Whichcote-Tuckney correspondence; Part II. Rival Conceptions of God and Goodness: The Platonic Anti-Calvinism of the Cambridge Platonists: 5. Goodness and the will of God: Moral realism versus voluntarism; 6. Is God an arbitrary tyrant? Platonic participation versus the Decree of Reprobation; 7. Righteousness real and imagined: Participation and deification versus imputed righteousness; Part III. The Religious Epistemology of the Cambridge Platonists: 8. Reason and the mind of God: Platonic religious epistemology; 9. Deification as spiritual sensation: The epistemology of religious experience; 10. Liberty, violence and practical reason: Moral obligation and the law of love; 11. Conclusion: The Cambridge Platonists as early modern Christian Platonists.

'In this new book, Samuel Kaldas takes further the growing demonstration that the Cambridge Platonists were intellectual pioneers and not laggards. They were neither marginal at the time, nor in the later history of modern philosophy and theology, of which they were partial architects. Usefully describing the differences between its key exponents, Kaldas nonetheless shows how what they had in common was the sustaining of a Renaissance Christian Platonic tradition within English Protestantism, including an ethics of sympathy and generosity,  in antithesis to Calvinist doctrines of an arbitrary and tyrannical God. This sustaining allowed theology to stay close to philosophy in a manner that resonates later on through variants of Pietism and Romanticism to the debates of our own era.' Catherine Pickstock, University of Cambridge

Samuel Kaldas is a historian of philosophy and philosopher of religion based in Sydney, Australia. He has held full-time research fellowships at the University of Sydney and Fordham University's Orthodox Christian Studies Centre, and lectures widely on philosophy, theology and patristics.

• 1. Learned and ingenious men; 2. 'Plato and His Scholars': Early Cambridge Platonism; 3. Puritanism and predestination; 4. Cambridge Platonists versus Cambridge Calvinists: John Goodwin and the 1651 Whichcote-Tuckney correspondence; Part II. Rival Conceptions of God and Goodness: The Platonic Anti-Calvinism of the Cambridge Platonists: 5. Goodness and the will of God: Moral realism versus voluntarism; 6. Is God an arbitrary tyrant? Platonic participation versus the Decree of Reprobation; 7. Righteousness real and imagined: Participation and deification versus imputed righteousness; Part III. The Religious Epistemology of the Cambridge Platonists: 8. Reason and the mind of God: Platonic religious epistemology; 9. Deification as spiritual sensation: The epistemology of religious experience; 10. Liberty, violence and practical reason: Moral obligation and the law of love; 11. Conclusion: The Cambridge Platonists as early modern Christian Platonists.

'In this new book, Samuel Kaldas takes further the growing demonstration that the Cambridge Platonists were intellectual pioneers and not laggards. They were neither marginal at the time, nor in the later history of modern philosophy and theology, of which they were partial architects. Usefully describing the differences between its key exponents, Kaldas nonetheless shows how what they had in common was the sustaining of a Renaissance Christian Platonic tradition within English Protestantism, including an ethics of sympathy and generosity,  in antithesis to Calvinist doctrines of an arbitrary and tyrannical God. This sustaining allowed theology to stay close to philosophy in a manner that resonates later on through variants of Pietism and Romanticism to the debates of our own era.' Catherine Pickstock, University of Cambridge

Samuel Kaldas is a historian of philosophy and philosopher of religion based in Sydney, Australia. He has held full-time research fellowships at the University of Sydney and Fordham University's Orthodox Christian Studies Centre, and lectures widely on philosophy, theology and patristics.

• 1. Learned and ingenious men; 2. 'Plato and His Scholars': Early Cambridge Platonism; 3. Puritanism and predestination; 4. Cambridge Platonists versus Cambridge Calvinists: John Goodwin and the 1651 Whichcote-Tuckney correspondence; Part II. Rival Conceptions of God and Goodness: The Platonic Anti-Calvinism of the Cambridge Platonists: 5. Goodness and the will of God: Moral realism versus voluntarism; 6. Is God an arbitrary tyrant? Platonic participation versus the Decree of Reprobation; 7. Righteousness real and imagined: Participation and deification versus imputed righteousness; Part III. The Religious Epistemology of the Cambridge Platonists: 8. Reason and the mind of God: Platonic religious epistemology; 9. Deification as spiritual sensation: The epistemology of religious experience; 10. Liberty, violence and practical reason: Moral obligation and the law of love; 11. Conclusion: The Cambridge Platonists as early modern Christian Platonists.

'In this new book, Samuel Kaldas takes further the growing demonstration that the Cambridge Platonists were intellectual pioneers and not laggards. They were neither marginal at the time, nor in the later history of modern philosophy and theology, of which they were partial architects. Usefully describing the differences between its key exponents, Kaldas nonetheless shows how what they had in common was the sustaining of a Renaissance Christian Platonic tradition within English Protestantism, including an ethics of sympathy and generosity,  in antithesis to Calvinist doctrines of an arbitrary and tyrannical God. This sustaining allowed theology to stay close to philosophy in a manner that resonates later on through variants of Pietism and Romanticism to the debates of our own era.' Catherine Pickstock, University of Cambridge