the location of the doctrine, forcing it to migrate to the beginning of the dogmatic corpus and to take its place alongside, for example, philosophical arguments for the existence of God. And the process also modifies its content, as it becomes largely disconnected from its setting in trinitarian, pneumatological and ecclesial doctrine. The extent to which this process is a natural result of the Reformation insistence upon sola scriptura is debatable; it is, I believe, more plausible to see it as