Though the Reformation was sparked by the actions of Martin Luther, it was not a decisive break from the Church in Rome but rather a gradual process of religious and social change. As the men responsible for religious instruction and moral oversight at the village level, parish pastors played a key role in the implementation of the Reformation and the gradual development of a Protestant religious culture, but their ministry has seldom been examined in the light of how they were prepared for the pastorate. Teaching the Reformation examines the four generations of Reformed pastors who served the church of Basel in the century after the Reformation, focusing on the evolution of pastoral training and Reformed theology, the theory and practice of preaching, and the performance of pastoral care in both urban and rural parishes. It looks at how these pastors were educated and what they learned, examining not only the study of theology but also the general education in languages, rhetoric and dialectic that future pastors received at the citys Latin school and in the arts faculty of the university. It points to significant changes over time in the content of that education, which in turn separated Basels pastors into distinct generations. The study also looks more specifically at preaching in Basel, demonstrating how the evolution of dialectic and rhetoric instruction, and particularly the spread of Ramism, led to changes in both exegetical method and homiletics. These developments, combined with the gradual elaboration of Reformed theology, resulted in a distinctive style of Reformed Orthodox preaching in Basel. The development of pastoral education also had a direct impact on how Basels clergy carried out their other dutiescatechization, administering the sacraments, counseling the dying and consoling the bereaved, and overseeing the moral conduct of their parishioners. The growing professionalization of the clergy, the result of more intensive education and more stringent supervision, contributed to the gradual implantation of a Reformed religious culture in Basel.

What does the practice of religion look like in Latin American today? In this book, which examines religious practice in three Latin American cities- Lima, Peru; Cordoba, Argentina; and Montevideo, Uruguay- Gustavo Morello reveals the influence of modernity on average citizens' cultural practices. Technological development, the dynamics of capitalism, the specialization of spheres of knowledge- all these aspects of modernity were thought to diminish the importance of religion. Yet, Morello argues, if we look at religion as ordinary Latin Americans practice it, we discover that modernity has not diminished religion, but transformed it, creating what Morello calls "enchanted modernity." In Latin America, there is more religion than secularists expect, but of a different kind than religious leaders would wish. Morello explores how urban, contemporary Latin Americans, both believers and non-believers, from different social classes and religious affiliations, experience transcendence in everyday life. Using semi-structured interviews with 254 individuals in three cities with shifting religious landscapes and different cultural histories, Morello highlights the diversity within Latin America, exploring societies that are understudied and examining a broad array of religious traditions: "nones" (agnostics, non-affiliated, atheist), Catholics, Evangelicals (including mainstream Protestants, Pentecostals, neo-Evangelicals), and other traditions (including Jews, Muslims, Mormons, African-derived traditions, and Buddhists). Morello emphasizes elements, nuances, and dynamics that have previously been overlooked and that can enrich the study of religion other non-western societies. The book seeks to contribute to a critical theory of contemporary religion- one that is not centered in the North Atlantic world and that takes seriously the voices of the Latin American people.

No other German has shaped the history of early-modern Europe more than Martin Luther. In this comprehensive and balanced biography we see Luther as a rebel, but not as a lone hero; as a soldier in a mighty struggle for the universal reform of Christianity and its role in the world. The foundation of Protestantism changed the religious landscape of Europe, and subsequently the world, but the author chooses to show not simply as a reformer, but as an individual. In his study of the Wittenberg monk, Heinz Schilling - one of Germany's leading social and political historians - gives the reader a rounded view of a difficult, contradictory character, who changed the world by virtue of his immense will.

This volume contains the plenary papers and a selection of shortpapers from the Seventh Annual RefoRC conference, which was held 1012 May 2017 in Wittenberg. The contributions concentrate on the effects of Luther's new theology and draw the lines from Luther's contemporaries into the early seventeenth century. Developments in art, catholic responses and Calvinistic reception are only some of the topics. The volume reflects the interdisciplinarity and interconfessionality that characterizes present research on the 16th century reformations and underlines the fact that this research has not come to a conclusion in 2017. The papers in this conference volume point to lacunae and will certainly stimulate further research. Contributors: Wim Francois, Antonio Gerace, Siegrid Westphal, Edit Szegedi, Maria Lucia Weigel, Graeme Chatfield, Jane Schatkin Hettrick, Marta Quatrale, Aurelio A. Garcia, Jeannette Kreijkes, Csilla Gabor, Gabor Ittzes, Balazs David Magyar, Tomoji Odori, Gregory Soderberg, Herman A. Speelman, Izabela Winiarska-Gorska, Erik A. de Boer, Donald Sinnema, Dolf te Velde.

Martin Luther - monk, priest, intellectual, or revolutionary - has been a controversial figure since the sixteenth century. Most studies of Luther stress his personality, his ideas, and his ambitions as a church reformer. In this book, Christopher Ocker brings a new perspective to this topic, arguing that the different ways people thought about Luther mattered far more than who he really was. Providing an accessible, highly contextual, and non-partisan introduction, Ocker says that religious conflict itself served as the engine of religious change. He shows that the Luther affair had a complex political anatomy which extended far beyond the borders of Germany, making the debate an international one from the very start. His study links the Reformation to pluralism within western religion and to the coexistence of religions and secularism in today's world. Luther, Conflict, and Christendom includes a detailed chronological chart.

Morality after Calvin examines the development of ethical thought in the Reformed tradition immediately following the death of Calvin. The book explores a previously unstudied work of Theodore Beza, the Cato Censorius Christianus (1591). When read in conjunction with the works and correspondence of Beza and his colleagues (Simon Goulart, Lambert Daneau, Peter Martyr Vermigli, among others), the poems of the Cato reveal the theoretical underpinnings of the disciplinary activity during the period. Kirk M. Summers shows how the moral fervor of the latter half of the sixteenth century had its genesis in a well-formulated theology that viewed a Christian's sanctification as a process of restoration to an original order created by God. Morality propels one on the journey of life to the ultimate goal of peace and contentment in which God receives the glory. The principles that constitute this morality, therefore, look back to the very moment of creation, when God structured human relationships, established a certain order in nature, and issued commands. After the Fall, the Mosaic Law and Christ himself, to whom the faithful are united by the Holy Spirit, embody these principles. They include an ethos of listening, sincerity of life, engagement with one's calling, love of neighbor, respect for divinely ordained order, and a desire for the purity of the flock.

On March 20, 1760, a fire broke out in the Cornhill district of Boston, destroying nearly 350 buildings in its wake. One of the ruined shops belonged to the eminent Boston bookseller Daniel Henchman, who had published some of Jonathan Edwards's most important works, including The Life of Brainerd in 1749. Less than one year after the Great Fire of 1760, Henchman died. Edwards's chief printer Samuel Kneeland and literary agent and editor, Thomas Foxcroft, had also passed away by the end of the decade, marking the end of an era. Throughout Edwards's lifetime, and in the years after his death in 1758, most of the first editions of his books had been published in Boston. But with the deaths of Henchman, Kneeland, and Foxcroft, the publications of Edwards's writings shifted to Britain, where a new crop of booksellers, printers, and editors took on the task of issuing posthumous editions and reprints of his books. In Jonathan Edwards and Transatlantic Print Culture, religious historian Jonathan Yeager tells the story of how Edwards's works were published, including the people who were involved in their publication and their motivations. This book explores what the printing, publishing, and editing of Jonathan Edwards's publications can tell us about religious print culture in the eighteenth century, how the way that his books were put together shaped society's understanding of him as an author, and how details such as the formats, costs, quality of paper, length, bindings, and the number of reprints and abridgements of his works affected their reception.

From 1570 to 1640, Protestantism became the leading moral and intellectual force in England. During these seven decades of rapid social change, the English Protestants were challenged to make "morally and spiritually comprehensible" a new pattern of civilization. In numerous sermons and tracts such men as Donne, Hall, Hooker, Laud, and Perkins explored the meaning of man and his society. The nature of the Protestant mind is a crucial question in modern historiography and sociology. Drawing on the writings of these important years, the authors find that the real genius of the Protestant mind was not "Puritanism," but the via media, the reconciliation of religious and social tensions. "'Puritanism,'" the authors show, "is a word, not a thing." Originally published in 1961. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Biographies of A. Alexander, C. Hodge, S. Schmucker, J. W. Nevin, S. Jackson, A. G. Simonton, S. Colwell, H. Van Dyke, F. J. Grimke, W. Lowrie, T. Kagawa, and J. Hromadka. Originally published in 1963. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This work introduces us to the great leader in his fifties, a personality that was one of the most pungently alive in all history." Originally published in 1983. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Moving beyond earlier explanations of why the Protestant church opposed the Weimar Republic, David Diephouse emphasizes the social role of the church rather than its direct political activity. Originally published in 1987. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The first history of the deaconess movement in the United States In the late nineteenth century, a new movement arose within American Protestant Christianity. Unsalaried groups of women began living together, wearing plain dress, and performing nursing, teaching, and other works of welfare. Modeled after the lifestyles of Catholic nuns, these women became America's first deaconesses. Sanctified Sisters,the first history of the deaconess movement in the United States, traces its origins in the late nineteenth century through to its present manifestations. Drawing on archival research, demographic surveys, and material culture evidence, Jenny Wiley Legath offers new insights into who the deaconesses were, how they lived, and what their legacy has been for women in Protestant Christianity. The book argues that the deaconess movement enabled Protestant women-particularly single women-to gain power in a male-dominated Protestant world. They created hundreds of new institutions within Protestantism and created new roles for women within the church. While some who study women's ordination draw a line from the deaconesses' work to the struggle for women's ordination in various branches of Protestant Christianity, Legath argues that most deaconesses were not interested in ordination. Yet, while they didn't mean to, they did end up providing a foundation for today's ordination debates. Their very existence worked to open the possibility of ecclesiastically authorized women's agency.

The black church has always played a vital role in urban black communities. In this comprehensive and insightful history, Clarence Taylor examines the impact of this critical institution on city life and its efforts to provide support and leadership for urban African-American communities. Using Brooklyn as a national example, Taylor begins with the history of mainline (Baptist, Episcopal, Presbyterian, and Methodist) churches of the nineteenth century, which modified the practices of "white" churches to meet the needs of their growing congregations. These churches brought culture to their members as a mode of resistance by establishing church auxiliaries and clubs such as art and literary societies, traditionally reserved for white churches. In addition, they endorsed the education of the clergy, thereby demonstrating to American society at large that African Americans possessed the sophistication and the means to pursue and to promote culture. More exuberant and less formal than the "elite" churches, Holiness-Pentecostal churches formed the next group to influence community life in Brooklyn. By providing a stable space in which people could network, organize church and community groups, and simply socialize, they offered a myriad of activities and programs for entertainment as well as moral uplift. In short, despite the existence of firm denominational lines, the church as an institution actively answered the educational, religious, and social needs of African Americans while remaining fully involved in the general cultural and political events that affected all Americans. On a more controversial note, the book charts the successes and failures of prominent ministers, who led Brooklyncommunities through McCarthyism, the civil rights movement, Johnson's War on Poverty, and the ghettoization of Bedford-Stuyvesant, the largest African-American community in the borough. With an eye on the future, Taylor analyzes the black clergy's response to the problems endemic to urban life throughout the country, including the exodus of the black middle class to the suburbs, the erosion of government support programs, drug abuse, and the AIDS epidemic. Taylor concludes by assessing the careers of contemporary, sometimes outspoken, black ministers of Brooklyn, such as Reverend Al Sharpton, who has gained national attention. Richly illustrated with photographs, The Black Churches of Brooklyn is an eloquent evaluation of the institution that has contributed so much to the development of viable, cohesive African-American communities. Taylor brings long overdue attention to its valiant two-hundred-year-old struggle to "alter the secular while maintaining the sacred".

Throughout the world, in a great variety of cultures, divisive monuments, ceremonies, and processions assert and reinforce claims to territory, legitimacy, and dominance. These contested symbols and rituals strengthen and lend meaning to communal boundaries; confer and renew identities; and inflame tensions between groups, polarizing communities and, at times, triggering violence. In Contentious Rituals, Jonathan S. Blake focuses on one such controversial tradition: Protestant parades in the streets of Northern Ireland. Marchers say they are celebrating their culture and commemorating their history, as they have done for two centuries. Catholics see the parades as carnivals of bigotry and strident assertions of power. The result is heightened inter-communal friction and occasional violence. Drawing on over 80 interviews, an original survey, and ethnographic observations, Blake investigates why participants choose to march in parades that are known to be a primary source of sectarian conflict today. His analysis reveals their reasons for acting, the meanings supplied to them, and how they make sense of the contention that surrounds them. Ultimately, he discovers, many paraders are not interested in the politics of their actions at all, but rather in allure of the action itself: the satisfactions of joining with others to express a collective identity and carry on a cherished tradition. An insightful exploration of the characteristics and dynamics of nationalism in action, Contentious Rituals offers an innovative approach to the contested politics of culture in divided societies and a new explanation for an old source of conflict in Northern Ireland.

With the extraordinary growth of Christianity in the global south has come the rise of "reverse missions," in which countries in Asia, Africa, and Latin America send missionaries to re-evangelize the West. In The Spirit Moves West, Rebecca Kim focuses on South Korea as a case study of how non-Western missionaries evangelize Americans, particularly white Americans. Known as the "Asian Protestant Superpower," South Korea now sends more missionaries abroad than any country except the United States; there are approximately 22,000 Korean missionaries in over 160 countries. Drawing on four years of in-depth interviews, participant observation, and surveys of South Korea's largest non-denominational missionary-sending agency, University Bible Fellowship, Rebecca Kim gives us an inside look at reverse missions. Conducting her research both in the US and South Korea, she studies the motivations and methods of Korean evangelicals who have sought to "bring the gospel back" to America since the 1970s. She also explores how a mission movement from the global South could evolve over time in the West. The Spirit Moves West is the first empirically-grounded examination of a much-discussed phenomenon, which concludes by considering what the future of non-Western, especially Korean, missions will bring.

After the Reformation, the Dutch Republic emerged as the most religiously tolerant country in seventeenth-century Europe. Benjamin Kaplan examines the reasons behind this phenomenon, focusing on the struggle of Calvinist reformers to realize their theocratic aspirations in the Netherlands, and the fierce opposition offered to them by a large, amorphous group of people known as `Libertines'. Nowhere was this struggle more intense than in Utrecht, a city at the heart of the Dutch Reformation. The author illuminates the nature of this conflict through a study of the city and people of Utrecht, examing social relations, popular piety, civic culture, and state formation. This urban case-study shows how Dutch religious developments fitted into the wider European framework. Offering a fascinating microcosm of religious tensions in Europe around 1600, Kaplan shows how the Calvinist-Libertine conflict in the Netherlands was in fact a local manifestation of a broader European phenomenon: the struggle between champions and opponents of `confessionalism'. He thus combines a new interpretation of the Dutch Reformation with a presentation that makes this largely unknown phenomenon accessible to students of other countries. As the first case-study in English of the Dutch Reformation, Calvinists and Libertines fills an important gap in our knowledge of Dutch history and in our understanding of the European Reformation as a whole.

English Reformations takes a refreshing new approach to the study of the Reformation in England. Christopher Haigh's lively and readable study disproves any facile assumption that the triumph of Protestantism was inevitable, and goes beyond the surface of official political policy to explore the religious views and practices of ordinary English people. With the benefit of hindsight, other historians have traced the course of the Reformation as a series of events inescapably culminating in the creation of the English Protestant establishment. Dr Haigh sets out to recreate the sixteenth century as a time of excitement and insecurity, with each new policy or ruler causing the reversal of earlier religious changes. This is a scholarly and stimulating book, which challenges traditional ideas about the Reformation and offers a powerful and convincing alternative analysis.

In 1973, Billy Graham, "America's Pastor," held his largest ever "crusade." But he was not, as one might expect, in the American heartland, but in South Korea. Why there? Race for Revival seeks not only to answer that question, but to retell the story of modern American evangelicalism through its relationship with South Korea. With the outbreak of the Korean War, the first "hot" war of the Cold War era, a new generation of white fundamentalists and neo-evangelicals forged networks with South Koreans that helped turn evangelical America into an empire. South Korean Protestants were used to bolster the image of the US as a non-imperial beacon of democratic hope, in spite of ongoing racial inequalities. At the same time, South Koreans used these racialized transpacific networks for their own purposes, seeking to reimagine their own place in the world order. They envisioned Korea as the "new emerging Christian kingdom," that would beat the American evangelical empire in a race for revival. Yet these nonstate networks ultimately foreshadowed the rise of the Christian Right in the US and South Korea in the 1980s and 1990s. Employing a bilingual and bi-national approach, Race for Revival reexamines the narrative of modern evangelicalism through an innovative transpacific framework, offering a new lens through which to understand evangelical history from the Korean War to the rise of Ronald Reagan.

This book explores the importance of Schleiermacher and his place in the history of the church, religion and Christianity. Was he a reformer of Christianity or merely a catalyst who stimulated a change in how the Church appeared and was perceived? Schleiermacher's importance for philosophy is also discussed. Were his views on preserving religion and the practice of faith in the Christian Church merely apologetic in nature, or did they have a reasonable - in other words - scientific, philosophical basis? These were central questions at a symposium which was organized by the Schleiermacher Research Center of the Berlin Brandenburg Academy of Sciences in May 2009. The papers collected in this volume deal with these questions from the perspective of various disciplines.

Martin Luther's posting of the 95 Theses to the door of the Castle Church in Wittenberg on 31 October 1517 is one of the most famous events of Western history. It inaugurated the Protestant Reformation, and has for centuries been a powerful and enduring symbol of religious freedom of conscience, and of righteous protest against the abuse of power. But did it actually really happen? In this engagingly-written, wide-ranging and insightful work of cultural history, leading Reformation historian Peter Marshall reviews the available evidence, and concludes that, very probably, it did not. The theses-posting is a myth. And yet, Marshall argues, this fact makes the incident all the more historically significant. In tracing how - and why - a 'non-event' ended up becoming a defining episode of the modern historical imagination. Marshall compellingly explores the multiple ways in which the figure of Martin Luther, and the nature of the Reformation itself, have been remembered and used for their own purposes by subsequent generations of Protestants and others - in Germany, Britain, the United States and elsewhere. As people in Europe, and across the world, prepare to remember, and celebrate, the 500th anniversary of Luther's posting of the theses, this book offers a timely contribution and corrective. The intention is not to 'debunk', or to belittle Luther's achievement, but rather to invite renewed reflection on how the past speaks to the present - and on how, all too often, the present creates the past in its own image and likeness.

The development of the Federal theology of the late sixteenth and early seventeenth centuries was a significant transformation in Reformed theological thinking. According to the Federal theologians, all of human history could be described using the rubric of a series of covenants, or foedera, beginning with a `covenant of works' in the perfection of Eden and concluding with the new covenant fulfilled by Jesus Christ in the New Testament. The new covenant was in effect the conclusion of the `covenant of grace', and it was this which united the Old and New Testaments into one continuous epic of God's grace and mercy. While John Calvin and many earlier Reformers discussed the importance of the postlapsarian covenant of grace, they never taught the Federal theology with its key identifying feature of a prelapsarian covenant. This book traces the prelapsarian covenant idea in Reformed theology from its first use by Zacharias Ursinus in 1562 to its flowering in 1590. Besides its origins, the implications of the Federal theology for Reformed thinking are made clear, and it is shown that the idea of covenant could have important implications for areas such as church and state, the sacraments, the Puritan doctrine of conversion, the Christian Sabbath, and the doctrine of justification and Christian ethics. The Federal theology is of considerable historical importance in intellectual history and forms the framework for much of the Reformed theology in the English-speaking world for three centuries. The doctoral thesis out of which this book developed won the Frank S. and Elizabeth D. Brewer Prize of the American Society of Church History.