So you have a problem with evangelical Christians? Which ones? These are the provocative questions Tom Krattenmaker poses to his fellow progressives in The Evangelicals You Don't Know. He challenges stereotypes about evangelical Christians and introduces readers to a movement of "new evangelicals" who are bringing forth a non-partisan expression of evangelicalism and creating opportunities for alliances and partnerships to advance the common good. Krattenmaker argues that cultural fault lines no longer divide the religious from the secular, or the evangelicals from "everyone else." Rather, the lines that matter now run between the fundamentalist culture warriors of both the left and right on one side, and, on the other, the good-doers of any faith, or none, who want to work together to solve our society's problems and introduce a new civility and decency to our shared national life. Krattenmaker is one of the best-informed non-evangelicals writing about evangelicalism in American public life. He offers interesting stories, intriguing character sketches, and incisive writing in his readable and engaging book. Recounting the findings and insights gleaned from his many years of engagement with evangelical America, he draws conclusions sure to surprise, challenge, and even inspire non-evangelicals who had written off this controversial and influential faith movement. The Evangelicals You Don't Know offers a refreshing alternative to narratives that pay attention only to aspects of evangelicalism that are most distasteful and threatening to secular-progressives and liberal religionists - providing instead a hopeful introduction to promising new currents rising among theologically conservative Christians.

The main concern of this study, first published in 1990, is the part played by Protestantism in the complex of social processes of 'secularization'. The book deals with the way in which Protestant schism and dissent paved the way for the rise of religious pluralism and toleration; and it also looks at the fragility of the two major responses to religious pluralism - the accommodation of liberal Protestantism and the sectarian rejection of the conservative alternative. It examines the part played by social, economic and political changes in undermining the plausibility of religion in western Europe, and puts forward the argument that core Reformation ideas must not be overlooked, particularly the repercussions of different beliefs about authority in competing Christian traditions.

This collection of essays charts the influence of the Lutheran Reformation on various (northern) European languages and texts written in them. The central themes of Languages in the Lutheran Reformation: Textual Networks and the Spread of Ideas are: how the ideas related to Lutheranism were adapted to the new areas, new languages, and new contexts during the Reformation period in the 16th and 17th centuries; and how the Reformation affected the standardization of the languages. Networks of texts, knowledge, and authors belong to the topics of the present volume. The contributions look into language use, language culture, and translation activities during the Reformation, but also in the prelude to the Reformation as well as after it, in the early modern period. The contributors are experts in the study of their respective languages, including Czech, Dutch, English, Estonian, Finnish, High German, Icelandic, Latvian, Lithuanian, Low German, Norwegian, Polish, and Swedish. The primary texts explored in the essays are Bible translations, but genres other than biblical are also discussed.

Before Taize, there was Grandchamp. The lesser-known Protestant women's community,initiated in 1936, grew out of generations of women's groups in French-speaking Switzerland. It was heavily influenced by Wilfred Monod, the Student Christian Movement, Swiss Reformed efforts at liturgical renewal, and Bonhoeffer's Life Together. It was so deeply affected by the angst generated by World War II and the search by European Christians for new ways to be Christian. The Fruits of Grace, authored by the third prioress of the Community of Grandchamp in Switzerland, reflects on the origins of the community, the sources and development of its spirituality, and on its ministries. Foci include the involvement of the community in the ecumenical movement and in mission around the world. There is also important new information about its interaction with Taize, Roman Catholic religious communities, and the women themselves, as individuals and as a community. Sister Minke de Vries provides an intimate view into the inner workings of a women's community and the structures of the spiritual practices of the Community of Grandchamp. It is a powerful analysis of a European Protestant women's monastic community.

Nietzsche was famously an atheist, despite coming from a strongly Protestant family. This heritage influenced much of his thought, but was it in fact the very thing that led him to his atheism? This work provides a radical re-assessment of Protestantism by documenting and extrapolating Nietzsche's view that Christianity dies from the head down. That is, through Protestantism's inherent anarchy. In this book, Nietzsche is put into conversation with the initiatives of several powerful thinking writers; Luther, Boehme, Leibniz, and Lessing. Using Nietzsche as a critical guide to the evolution of Protestant thinking, each is shown to violate, warp, or ignore gospel injunctions, and otherwise pose hazards to the primacy of Christian ethics. Demonstrating that a responsible understanding of Protestantism as a historical movement needs to engage with its inherent flaws, this is a text that will engage scholars of philosophy, theology, and religious studies alike.

In August of 1520, Martin Luther published the first of three incendiary works, Address to the German Nobility, in which he urged secular authorities to take a strong hand in "reforming" the Roman church. In October, he published The Church Held Captive, and by December the deepest theological rationale appeared in The Freedom of a Christian. With these three books, the relatively unknown Friar Martin exploded onto the Western European literary and religious scene. These three works have been universally acknowledged as classics of the Reformation, and of the Western religious tradition in general. Though Reformation scholars have been reluctant to single out one as the most important of the three, Denis Janz proposes a bold case for The Church Held Captive. In the first entirely new translation in more than a century, Janz presents Luther's text as it hasn't been read in English before. Previous translations stifle the original text by dulling the sharpest edges of its argumentation and tame Luther by substituting euphemisms for his vulgarities. In Janz's dual language edition we see the provocative, offensive, and extreme restored. In his wide-ranging introduction, Janz offers much-needed context to clarify the role of The Church Held Captive in Luther's life and the life of the Reformation. This edition is the most reader-friendly scholarly version of Luther's classic in the English language.

Despite the fact that women are often mentioned as having played instrumental roles in the establishment of Methodism on the Continent of Europe, very little detail concerning the women has ever been provided to add texture to this historical tapestry. This book of essays redresses this by launching a new and wider investigation into the story of pioneering Methodist women in Europe. By bringing to light an alternative set of historical narratives, this edited volume gives voice to a broad range of religious issues and concerns during the critical period in European history between 1869 and 1939. Covering a range of nations in Continental Europe, some important interpretive themes are suggested, such as the capacity of women to network, their ability to engage in God's work, and their skill at navigating difficult cultural boundaries. This ground breaking study will be of significant interest to scholars of Methodism, but also to students and academics working in history, religious studies, and gender.

Much of the emerging protestantism of the sixteenth century produced a Reformation in conscious opposition to formal philosophy. Nevertheless, sectors of the Reformation produced a spiritualizing form of Platonism in the drive for correct devotion. Out of an understandable fear of idolatry or displacement of the uniquely redemptive place of Christ, Christian piety moved away from the senses and the material world - freshly uncovered in the Reformation. This volume argues, however, that in the quest for restoring "true religion", sectors of the Protestant tradition impugned too severely the material components of prior Christian devotion. Larry Harwood argues that a similar spiritualizing tendency can be found in other Christian traditions, but that its applicability to the particulars of the Christian religion is nevertheless questionable. Moreover, in that quest of a spiritualizing Protestant "true religion", the Christian God could shade toward the conceptual god of the philosophers, with devotees construed as rationalist philosophers. Part of the paradoxical result was to propel the Protestant devotee toward a denuded worship for material worshipers of the Christian God who became esh.

The theology of Karl Barth has often been a productive dialogue partner for evangelical theology, but for too long the dialogue has been dominated by questions of orthodoxy. Karl Barth and the Future of Evangelical Theology contributes to the conversation through a creative reconfiguration of both partners in the conversation, neither of whom can be rightly understood as preservers of Protestant orthodoxy. Rather, American evangelicalism is identified with the revivalist forms of Protestantism that arose in the post-Reformation era, while Barth is revisited as a theologian attuned both to divine and human agency. In the ensuing conversation, questions of orthodoxy are not eliminated but subordinated to a concern for the life of God and God's people. By offering an alternative to the dominant constraints, this book opens up new avenues for fruitful conversation on Barth and the future of evangelical theology.

Ryan R. Gladwin provides a cogent introduction to Latin American Protestant Theology (LAPT) for students and scholars alike. The text offers a lucid analysis of the landscape of LAPT through an in-depth historical-theological engagement of the three dominant theological streams (Liberal, Evangelical, and Pentecostal) and how these streams understand themselves through the primary lens of 'mission.'

This work details traces the origins, development and impact of the proselytizing organization, the Society for Irish Church Missions to the Roman Catholics, from its Protestant foundation during the famine of 1845-47 to the early decades of Irish Free State. It argues that the foundation of this ostensibly religious society was also underpinned by social, political, and economic factors and demonstrates that by the mid 1850s the mission operated on a very substantial scale. Moffitt examines the mission's role in the shifting political realities of the late nineteenth and early twentieth centuries. The impact of this inter-faith power struggle and its legacy to the present day are explored by examining contemporary sources, folklore evidence, and the depiction of proselytizing missions in both Catholic and Protestant denomination literature and fictional writings. -- .

The roots of American evangelical religion that have usually been traced to the Puritans also included numerous German immigrants. In this migration, a major stream of spirituality, heretofore unexplored in their primary sources, was the Reformed and Radical Pietism that originated in the Rhineland and contributed to the formation of the earliest indigenous expressions of American denominationalism. This volume contains annotated selections, most of which were previously unavailable in English, from Pietist authors representing that Rhineland spirituality. Each selection is preceded by a historical and theological introduction. The influence of each author upon the emerging expressions of German-American evangelicalism, the United Brethren in Christ and the Evangelical Association, is also indicated. These include the Otterbeins, Lampe, Tersteegen, and Stahlschmidt (reformed and reformed-leaning Pietists), the Berleberg Bible group (Radical Pietists), and Collenbusch and Hasenkamp (Neo-Pietists who were influenced by the Enlightenment).

Luther's theology has inspired many since 1517 when he nailed his ninety-five theses to the door of the Castle Church. It was the trigger for the Reformation, a change in the very fabric of Christianity that is still studied extensively to this day. Much of this work however has been conducted from either a European or North American perspective. With Lutheranism becoming more and more common in the southern hemisphere, new interpretations of Luther's theology are needed for these emergent and different contexts. In Transfiguring Luther, Vitor Westhelle offers a reading of Luther and his legacy that goes beyond the traditional geopolitics of Luther research, exploring realities where the Reformer's reception and the latent promise of his theology receive unsuspected appraisal. Westhelle provides both a revisitation of the past and an invitation to a new orientation. By establishing a texture rather than a rigid actuality, Westhelle allows the reader to reach their own conclusions about these seldom examined aspects of Luther's theology.

Many students and members of the public who follow news reports on science and religion may think that Protestantism and science are in conflict. But while evangelical attacks on evolution may make the headlines, many mainstream Protestant groups have long embraced science and the scientific worldview. This volume in the Greenwood Guides to Science and Religion covers those Protestant thinkers who seek to use the insights of science to further their understanding of religion and faith. In addition, the volume will also discuss such trends at the liberal protestant acceptance of evolution, the advent of ecotheology, and the Social Gospel. Liberal Protestantism and Science covers the most important trends in the interrelationship of the belief and scientific activity: BLThe Liberal Protestant acceptance of evolution, and the teaching of the science in the schools. lBLThe advent of "ecotheology," and other means by which theologians address the changes in the environment. BLThe Social Gospel, the early 20th century attempts by Protestants to extend scientific principles to improving society as a whole. The volume includes a selection of primary source documents, a glossary and a timeline, and an annotated bibliography of the most useful resources for further research.

Winner of the 2013 Christianity Today Book Award for Theology / Ethics
Scholars and laypersons alike regard Jonathan Edwards (1703-58) as North America's greatest theologian. The Theology of Jonathan Edwards is the most comprehensive survey of his theology yet produced and the first study to make full use of the recently-completed seventy-three-volume online edition of the Works of Jonathan Edwards. The book's forty-five chapters examine all major aspects of Edwards's thought and include in-depth discussions of the extensive secondary literature on Edwards as well as Edwards's own writings. Its opening chapters set out Edwards's historical and personal theological contexts. The next thirty chapters connect Edwards's theological loci in the temporally-ordered way in which he conceptualized the theological enterprise-beginning with the triune God in eternity with his angels to the history of redemption as an expression of God's inner reality ad extra, and then back to God in eschatological glory.
The authors analyze such themes as aesthetics, metaphysics, typology, history of redemption, revival, and true virtue. They also take up such rarely-explored topics as Edwards's missiology, treatment of heaven and angels, sacramental thought, public theology, and views of non-Christian religions. Running throughout the volume are what the authors identify as five basic theological constituents: trinitarian communication, creaturely participation, necessitarian dispositionalism, divine priority, and harmonious constitutionalism. Later chapters trace his influence on and connections with later theologies and philosophies in America and Europe. The result is a multi-layered analysis that treats Edwards as a theologian for the twenty-first-century global Christian community, and a bridge between the Christian West and East, Protestantism and Catholicism, conservatism and liberalism, and charismatic and non-charismatic churches.

Protestants have been the dominant religious group since the colonial period, and they remain a vibrant and influential cultural force in the United States. But the term "Protestant" encompasses people with a vast range of beliefs, backgrounds, politics, and experiences, and this books provides an accessible introduction to this complex situation. The Protestant Experience in America lays out the history of Protestants in America, the core beliefs and common practices that they mostly share, the major events and controversies, and long-term trends for the future of Protestants in the United States. Even for those Americans intimately familiar with Protestant life and faith, The Protestant Expereince in America will give readers a new perspective on this important cultural influence in American life: BLProvides a concise overview of the core beliefs and common practices of most Protestants BLIntroduces the major events and controversies of the history of the Protestant faith in America BLIdentifies long term trends in Protestant life BLDiscusses the major figures in the history of Protestantism, from Jonathan Edwards to Martin Luther King, and how they impacted the daily life of Protestants

Through focusing on the unintended by-products of New England Puritanism as a cultural transplant in the Levant, this book explores the socio-historical forces which account for the failure of early envoys' attempts to convert the 'native,' population. Early failure in conversion led to later success in reinventing themselves as agents of secular and liberal education, welfare, and popular culture. Through making special efforts not to debase local culture, the missionaries' work resulted in large sections of society becoming protestantized without being evangelized. An invaluable resource for postgraduates and those undertaking postdoctoral research, this book explores a seminal but overlooked interlude in the encounters between American Protestantism and the Levant. Using data from previously unexplored personal narrative accounts, Khalaf dates the emergence of the puritanical imagination, sparked by sentiments of American exceptionalism, voluntarism and "soft power" to at least a century before commonly assumed.

Radical Religious Movements in Early Modern Europe (1980) examines Western European history during three crucial centuries of transition. He expands the concept of Reformation to cover all the movements of religious resurgence in the fifteenth, sixteenth and seventeenth centuries in Europe. Social, economic, political, literary and artistic developments are fully considered, alongside more strictly religious themes.

A quarter-century after its first publication, "A Shopkeeper's Millennium remains a landmark work--brilliant both as a new interpretation of the intimate connections among politics, economy, and religion during the Second Great Awakening, and as a surprising portrait of a rapidly growing frontier city. The religious revival that transformed America in the 1820s, making it the most militantly Protestant nation on earth and spawning reform movements dedicated to temperance and to the abolition of slavery, had an especially powerful effect in Rochester, New York. Paul E. Johnson explores the reasons for the revival's spectacular success there, suggesting important links between its moral accounting and the city's new industrial world. In a new preface, he reassesses his evidence and his conclusions in this major work.

Luther provides a clear exposition of the state of German politics on the eve of the Reformation. Dr Mullett concentrates particularly on the evolution of Luther's thought and its central preoccupation with re-aligning the church's theology with that of the New Testament.

The Lutheran doctrine of the orders of creation specifies fundamental forms of human community. Grounded in God's structuring of the universe, these institutions acquire their expression in human history. Although they are fallen and distorted under sin, they remain God's good creation. Illumined by the witness of Scripture, their ontology exists independently of ideological conceit. The tradition is a specifically Lutheran consideration of natural law theory and plays an important role in two-kingdoms theology and the law/gospel dialectic. Historically, the doctrine has suffered significant abuse, specifically with the extra-scriptural elevation of Volk and race as inviolable institutions in support of Nazi ideology. Consequently, many have dismissed the doctrine as a static worldview that disallows critique of the status quo. In its orthodox biblical formulation, however, the doctrine remains a powerful safeguard against what Walter Kunneth calls "the ideological alienation of the gospel" that invokes the name of Christ to justify sinful desire. Nathan Howard Yoder evaluates the variant orders of creation models of the Erlangen theologians of the nineteenth and twentieth centuries. Concentrating specifically on the work of Paul Althaus, Werner Elert, and Walter Kunneth, he lifts up Kunneth's christological/trinitarian focus and appeal to sola scriptura as essential correctives to the tradition. He makes the case that the doctrine remains imperative to moral theology, specifically in the Church's efforts against the rampant antinomianism of the postmodern era. This book will serve well as a reference for graduate and post-graduate level courses in systematic theology, Christian ethics/moral theology, and the Lutheran Confessions.