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.

The Alpha Enterprise explores the development, growth and impact of the most widely used evangelising programme of recent decades. The Alpha course is run in over seven thousand churches in the UK and over five thousand in the USA. Across the world some four million people have graduated through the course in over 80 countries. Alpha is truly the fastest growing evangelising initiative, creating widespread support as well as stirring strong criticism. Stephen Hunt critically examines the content and working philosophy of the Alpha course through the experiences of the churches that have run it, as well as the individuals who have experienced it first hand. Hunt charts the history of the programme, its use of group dynamics and media, how it links with the charismatic movement, how it deals with issues such as homosexuality, how it is run not only in churches but in prisons and universities too, and concludes by measuring Alpha's impact and success. Engaging with debates regarding postmodernity, globalisation, McDonaldisation, consumerism, and secularisation, and based on real-life surveys, The Alpha Enterprise sheds new light not only on evangelism but on contemporary Christianity in general and how it engages with a post-Christian culture.

Natural law theory has been enjoying a significant revival in recent times. Led by Germain Grisez in the USA and John Finnis in the UK, one school of thinkers has been articulating a highly developed system of natural law built upon a sophisticated account of practical reasoning and a rich and flexible understanding of the human good. However, long-standing prejudices against old-style natural law among moral philosophers and Protestant ethicists, together with the new theory's appropriation by conservatives in the impassioned debate between the Vatican and dissenting theologians in the United States, have prevented the Finnis-Grisez version from being adequately appreciated. Providing a clear and substantive introduction to the theory for those who are new to it, this book then broadens, assesses, and advances the debate about it, examining crucial philosophical, theological and ethical issues and opening up discussion beyond the confines of the Roman Catholic Church. Part 1, on philosophical issues, starts with two broad chapters that locate the Grisez school in relation to modern moral philosophy and the Roman Catholic philosophical tradition of Thomism, and then follows these with further chapters on two crucial issues: the possibility of consensus on the human good, and the nature of moral absolutes. Part 2, on theological dimensions, begins with a Lutheran critique of Grisez, locates him in relation to the ethics of two very prominent 20th century Protestants, Karl Barth and Stanley Hauerwas, and then explores the major area of theological controversy within the Roman Catholic community - how to conceive of the "Church's" authority with regard to moral matters. Part 3 subjects the school's thought to critical examination in a broad range of ethical fields: bioethics, gender, sex and the environment. A concluding chapter then develops eight topics that recur in the course of the book: the status of ethical realism in the contemporary intellectual climate; whether realism is best conceived in rationalist or naturalist terms; whether marriage should be counted as a basic good; whether physical pleasure should not be counted a basic good; whether it is always wrong to act deliberately against a basic good; the problems of moral certainty and authority; the rapproachement between Protestant and Roman Catholic ethics; and, finally, whether ethical understanding is really independent of one's anthropological point of view. Drawing together North American, European and Australian contributors from across moral philosophy and Protestant ethics as well as from Roman Catholic moral theology, this book opens up the debate about the Finnis-Grisez theory, highlighting its strengths and weaknesses in order to advance current discussion about natural law in moral theology and in moral and legal philosophy.

Once a vibrant part of religious life for many Pennsylvania Germans in the eighteenth and nineteenth centuries, Fraktur manuscripts today are primarily studied for their decorative qualities. The Word in the Wilderness takes a different view, probing these documents for what they tell us about the lived religious experiences of the Protestant communities that made and used them and opening avenues for reinterpretation of this well-known, if little understood, set of cultural artifacts. The resplendent illuminated religious manuscripts commonly known as Fraktur have captivated collectors and scholars for generations. Yet fundamental questions about their cultural origins, purpose, and historical significance remain. Alexander Lawrence Ames addresses these by placing Fraktur manuscripts within a "Pietist paradigm," grounded in an understanding of how their makers viewed "the Word," or scripture. His analysis combines a sweeping overview of Protestant Christian religious movements in Europe and early America with close analysis of key Pennsylvania devotional manuscripts, revealing novel insights into the religious utility of calligraphy, manuscript illumination, and devotional reading as Protestant spiritual enterprises. Situating the manuscripts in the context of transatlantic religious history, early American spirituality, material culture studies, and the history of book and manuscript production, Ames challenges long-held approaches to Pennsylvania German studies and urges scholars to engage with these texts and with their makers and users on their own terms. Featuring dozens of illustrations, this lively, engaging book will appeal to Fraktur scholars and enthusiasts, historians of early America, and anyone interested in the material culture and spiritual practices of the German-speaking residents of Pennsylvania.

As experiences of suffering continue to influence the responses of identity groups in the midst of violent conflict, a way to harness their narratives, stories, memories, and myths in transformative and non-violent ways is needed. From Suffering to Solidarity explores the historical seeds of Mennonite peacebuilding approaches and their application in violent conflicts around the world. The authors in this book first draw out the experiences of Anabaptists and Mennonites from the sixteenth-century origins through to the present that have shaped their approaches to conflict transformation and inspired new generations of Mennonites to engage in relief, development, and peacebuilding to alleviate the suffering of others whose experiences today reflect those of their ancestors. Authors then explore the various peacebuilding approaches, methods, and initiatives that have emerged from this Mennonite narrative and its preservation and dissemination in subsequent generations. Finally, the book examines how this combined historical sensitivity and resulting peacebuilding theory and practice have been applied in violent conflicts around the world, noting both successes and challenges. Ultimately, From Suffering to Solidarity attempts to answer a question: How can a robust historical infrastructure be used to inspire empathetic solidarity with the Other and shape nonviolent ways of transforming conflict to thrust a stick in the spokes of the cycle of violence?

A nonconformist, unifier, husband of three deceased wives, victim of religious persecution, and author of what has been collected into six volumes of reprinted Works, John Flavel (c.1630-1691) of Dartmouth, England not only had an immense following during his own lifetime, but deeply influenced those who would set the course as shapers of religion and culture in the generations to follow: Matthew Henry, Increase Mather, John Newton, Jonathan Edwards, George Whitefield, William Wilberforce, Archibald Alexander, and Charles Spurgeon. Flavel's influence remained strong until the end of the nineteenth century, when-for various reasons presented in this study seek to show-historiographical, philosophical, and Christian literature ceased to recognize his life or thought. It has only been within the last decade that scholarly work has begun to uncover this 'lost' Puritan and see him as a significant resource for understanding life and thought in Stuart England as well as the religious life of the early American colonies. The first book of its kind, John Flavel: Puritan Life and Thought in Stuart England aims to reveal Flavel as both a significant and influential English Puritan as well as present the salient elements of his life and thought.

Michael Sudduth examines three prominent objections to natural theology that have emerged in the Reformed streams of the Protestant theological tradition: objections from the immediacy of our knowledge of God, the noetic effects of sin, and the logic of theistic arguments. Distinguishing between the project of natural theology and particular models of natural theology, Sudduth argues that none of the main Reformed objections is successful as an objection to the project of natural theology itself. One particular model of natural theology - the dogmatic model - is best suited to handle Reformed concerns over natural theology. According to this model, rational theistic arguments represent the reflective reconstruction of the natural knowledge of God by the Christian in the context of dogmatic theology. Informed by both contemporary religious epistemology and the history of Protestant philosophical theology, Sudduth''s examination illuminates the complex nature of the project of natural theology and its place in the Reformed tradition.

This remarkable biography, based on much new information, examines the life and times of one of the most prominent African-American intellectuals of the nineteenth century. Born in New York in 1819, Alexander Crummell was educated at Queen's College, Cambridge, after being denied admission to Yale University and the Episcopal Seminary on purely racial grounds. In 1853, steeped in the classical tradition and modern political theory, he went to the Republic of Liberia as an Episcopal missionary, but was forced to flee to Sierra Leone in 1872, having barely survived republican Africa's first coup. He accepted a pastorate in Washington, D.C., and in 1897 founded the American Negro Academy, where the influence of his ideology was felt by W.E.B. Du Bois and future progenitors of the Garvey Movement. A pivotal nineteenth-century thinker, Crummell is essential to any understanding of twentieth-century black nationalism.

Perceptible inspiration, a term used by John Wesley to describe the complicated relationship between Holy Spirit, religious knowledge, and the nature of spiritual being, is not unlike the term 'Methodist' which was also coined by critics of Methodism during the eighteenth century in Britain. John Wesley's adversaries, especially the pseudonymous John Smith with whom Wesley exchanged letters for a period of three years, frequently challenged the plausibility of direct spiritual sensation, which Wesley defended. What does Wesley mean by perceptible inspiration? What does the teaching reveal about the nature and existence of God in Wesley's thinking? What does it suggest about the spiritual nature of humankind? In John Wesley's Pneumatology, it is argued that 'perceptible inspiration' more than a sidebar of Methodist thought, offers a useful model for considering the various features of Wesley's views on the work of the Spirit in relation to human existence, participatory religious knowledge, and moral theology.

In 1950, Christian Century ran a series of articles on twelve churches, some large, some small, each representing a strand of American mainline Protestantism. Now, nearly fifty years later, Randall Balmer--author and host of Mine Eyes Have Seen the Glory, the acclaimed book and PBS series on American evangelicism--has revisited each of these twelve churches to take the pulse of Protestantism today. The result is a remarkable narrative, graced with touches of local color and memorable portraits of the people involved, and filled with deft observations and carefully nuanced insights about Protestantism at century's end.
Much as he did in Mine Eyes Have Seen the Glory, Balmer crisscrosses America to give us a first-hand look at how Christianity has fared in the last half-century. What emerges is a church challenged by diminished influence, but with signs of hope for the future. For instance, he takes us to West Hartford, Connecticut, where we learn how a gregarious pastor, Bob Heppenstall, rekindled the spirit of the First Church of Christ Congregational--still housed in its stately, classic New England meetinghouse--that had suffered from inept management until recent years. And in Ames, Iowa, at the Collegiate United Methodist Church, we watch George White struggle to regain his church's once dominant voice in the religious life of the town, a voice now dimmed by the growth of fundamentalism. Some churches have held steadfastly to long-established roles, such as the Washington Prairie Lutheran Church, in Decorah, Iowa, which has been a model of continuity, serving its Norwegian-American community in much the same way since it was founded in 1851. And Balmer also visits some thriving churches, such as Hollywood's First Presbyterian Church, led by the great preacher John Lloyd Ogilvie, who was recently appointed chaplain of the U.S. Senate. In Minneapolis, Balmer encounters Mount Olivet Lutheran Church, a congregation that has not only increased its membership, but can now call itself the biggest Lutheran church in the world.
In Grant Us Courage, one of our most thoughtful chroniclers of the American scene offers an intimate look at mainline Protestantism at the close of the century. We come away with the feeling of having been there, of having listened to the voices of an important segment of Christian life, and of having found a deeper understanding of religious life in America today.

This book examines and compares the theological views of Dr John Owen (1616-83), the Puritan pastor and theologian, and John Wesley (1703-91), the evangelist and founder of Methodism. Protracted doctrinal debate occurred during their lives over the doctrines of atonement and justification, Owen and Wesley representing the Calvinist and Arminian interpretations of the controversy. The author demonstrates that the Arminian reaction to 17th century high Calvinism might have been avoided had theologians like John Owen pursued the relatively moderate theological formulations of John Calvin and his 16th century colleagues. The analysis seeks both to assess the various aspects of the debate within the context of historical theology, and to evaluate them according to the criteria of biblical exegesis. The author discusses the philosophical foundations of the ultra-orthodoxy of John Owen and offers a positive solution to a controversy which was shelved rather than solved, and which continues to vex those who seek a coherent biblical grasp of the Reformed Faith.

Kierkegaard has always enjoyed a rich reception in the fields of theology and religious studies. This reception might seem obvious given that he is one of the most important Christian writers of the nineteenth century, but Kierkegaard was by no means a straightforward theologian in any traditional sense. He had no enduring interest in some of the main fields of theology such as church history or biblical studies, and he was strikingly silent on many key Christian dogmas. Moreover, he harbored a degree of animosity towards the university theologians and churchmen of his own day. Despite this, he has been a source of inspiration for numerous religious writers from different denominations and traditions. Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.

Bethlehem, Pennsylvania, was a unique colonial town. It was the first permanent outpost of the Moravians in North America and served as the headquarters for their extensive missionary efforts. It was also one of the most successful communal societies in American history. Bethlehem was founded as a "congregation of the cross" where all aspects of personal and social life were subordinated to the religious ideal of the community. In Community of the Cross, Craig D. Atwood offers a convincing portrait of Bethlehem and its religion.

Visitors to Bethlehem, such as Benjamin Franklin, remarked on the orderly and peaceful nature of life in the community, its impressive architecture, and its "high" culture. However, many non-Moravians were embarrassed or even offended by the social and devotional life of the Moravians. The adoration of the crucified Jesus, especially his wounds, was the focus of intense devotion for adults and children alike. Moravians worshiped the Holy Spirit as "Mother," and they made the mystical marriage to Christ central to their marital intimacy. Everything, even family life, was to be a form of worship.

Atwood reveals the deep connection between life in Bethlehem and the religious symbolism of controversial German theologian Nicholas von Zinzendorf, whose provocative and erotic adoration of the wounds of Jesus was an essential part of private and communal life. Using the theories of Rene Girard, Mary Douglas, and Victor Turner, Atwood shows that it was the Moravians' liturgy and devotion that united the community and inspired both its unique social structure and its missionary efforts.

The priesthood of all believers is a core Protestant belief. But what does it actually mean? Uche Anizor and Hank Voss set the record straight in this concise treatment of a doctrine that lies at the center of church life and Christian spirituality. The authors look at the priesthood of all believers in terms of the biblical witness, the contribution of Martin Luther and the doctrine of the Trinity. They place this concept in the context of the canonical description of Israel and the church as a royal priesthood that responds to God in witness and service to the world. Representing Christ is much more than a piece of Reformation history. It shows that the priesthood of all believers is interwoven with the practical, spiritual and missional life of the church.

The Rev. James Long was one of the most remarkable Protestant missionaries working in India in the nineteenth century. Sent to Calcutta at the age of 22 in 1840, he devoted his life to representing what he passionately believed were the best interests of the forgotten poor and oppressed among the Bengali population. Long was a central figure in the indigo planting controversy of 1861 and suffered imprisonment as a result. His memory is revered even today in modern India, where his contribution to the development of Bengali vernacular education, literature, history, and sociology is highly regarded. Dr Oddie has produced the first full-length biography of Rev Long, examining his work and activities in the context of his own background, philosophy and motivation as well as the political and cultural climate of the day. This book will add significantly to our knowledge of social movements in nineteenth century India and the colonial responses to them.

For over four centuries "puritan" has been a synonym for "dour", "joyless", and "repressed". In the 1930s however, historians began to reappraise the accuracy of this grim portrait. Bruce C. Daniels continues that reappraisal by examining leisure and recreation in colonial and revolutionary New England. He looks closely not only at what New Englanders did from 1620 to 1790, but also at what they said about play, pleasure, and relaxation, thereby placing their deeds and words in the context of an evolving and complex social structure. Daniels's descriptions of leisure and recreational activities do justice to both the intellectual richness of the historical material and to its inherent charm. Chapters on reading, music, civic celebrations, dinner parties, dancing, courtship, sex, alcohol, taverns, sports and games are presented in a lively style designed to make this book as entertaining as it is illuminating.

This book explores the part played by music, especially group singing, in the Protestant reforms in Strasbourg. It considers both ecclesiastical and 'popular' songs in the city, how both genres fitted into people's lives during this time of strife and how the provision and dissemination of music affected the new ecclesiastical arrangement.

First published in 1880 and reprinted in 1987, this is a fascinating collection of essays by the nineteenth-century theologian and historian George P. Fisher, arranged into three key classifications. The first group comprises papers that relate to the history, polity and dogmas of the Roman Catholic Church, with a particular focus on how the religion of ancient Rome reappears in the characteristic features of Latin Christianity. The second group of essays relates to the New England theology that was pioneered by Jonathan Edwards and entailed important modifications in the philosophy of Calvinism. Unitarianism is also discussed in detail, which is the subject of a paper on Channing, who was regarded as the most prominent representative of the movement in America. The third set of essays explores Theism and Christian evidences, with papers presenting analyses of rationalistic theory, Atheism, and the intellectual and spiritual career of the Apostle Paul. A fascinating and comprehensive collection, this important reissue will be of particular value to students interested in the interplay between history and Christian theology.

The Shakers are perhaps the best known of American religious communities. Their ethos and organization had a practical influence on many other communities and on society as a whole. This three volume collection presents writings from a broad cross-section of those who opposed the Shakers and their way of life.

The Shakers are perhaps the best known of American religious communities. Their ethos and organization had a practical influence on many other communities and on society as a whole. This three volume collection presents writings from a broad cross-section of those who opposed the Shakers and their way of life.

The Shakers are perhaps the best known of American religious communities. Their ethos and organization had a practical influence on many other communities and on society as a whole. This three volume collection presents writings from a broad cross-section of those who opposed the Shakers and their way of life.

Focusing on the impact of Continental religious warfare on the society, politics and culture of English, Scottish and Irish Protestantism, this study is concerned with the way in which British identity developed in the early Stuart period.

Like many of her fellow missionaries to China, Pearl Buck found that she was not immune to the influence of her adopted home. In this book Lian Xi tells the story of Buck and two other American missionaries to China in the early twentieth century who gradually came to question, and eventually reject, the evangelical basis of Protestant missions as they developed an appreciation for Chinese religions and culture. Lian Xi uses these stories as windows to understanding the development of a broad theological and cultural liberalism within American Protestant missions. The rise of missions in nineteenth-century America was an overflow of America's religious and nationalist spirit. The development of liberalism in the mission field in the twentieth century, however, precipitated a major crisis within the American missionary enterprise. It also generated what Lian Xi calls a "reverse missionary impulse" as the liberal missionaries transmitted their own theological and cultural insights to their religious base at home. This development, he argues, became one of the chief ironies in the American Protestant efforts to penetrate and convert China. The untraditional, and often syncretic, religious and cultural views that emerged out of the missionaries' experience in the East enriched Protestant thought in America and contributed to the Modernist search for a broadened interpretation of Christianity.