In this provocative study, David W. Hall argues that Calvinism had a greater influence on America's founders than contemporary scholars, and perhaps even the founders themselves, have understood. Calvinism's insistence that human rulers tend to err played a significant role in the founders' prescription of limited government and fed the distinctly American philosophy in which political freedom for citizens is held as the highest value. Hall's timely work countervails many scholars' doubt in the intellectual efficacy of religion by showing that religious teachings have led to such progressive ideals as American democracy and freedom.

This work explores the conflicts within colonial American Presbyterianism, providing a new explanation for the schism of the Presbyterian Church in 1741. Because of the nature of the conflict, the struggle for the soul of the church provides a rich case study in which to explore the broader transformation of patterns of thought and social structures in the middle colonies.

When the Reverend Mark Allison Matthews died in February 1940, thousands of mourners gathered at a Seattle church to pay their final respects. The Southern-born Presbyterian came to Seattle in 1902. He quickly established himself as a city leader and began building a congregation that was eventually among the nation's largest, with nearly 10,000 members. Throughout his career, he advocated Social Christianity, a blend of progressive reform and Christian values, as a blueprint for building a morally righteous community.

In telling Matthews's story, Dale Soden presents Matthews's multiple facets: a Southern-born, fundamentalist proponent of the Social Gospel; a national leader during the tumultuous years of schism within the American Presbyterian church; a social reformer who established day-care centers, kindergartens, night classes, and soup kitchens; a colorful figure who engaged in highly public and heated disputes with elected officials. Much of the controversy that surrounded Matthews centered on the proper relationship between church and state -- an issue that is still hotly debated.

In this classic work of American religious history, Robert Middlekauff traces the evolution of Puritan thought and theology in America from its origins in New England through the early eighteenth century. He focuses on three generations of intellectual ministers - Richard, Increase, and Cotton Mather - in order to challenge the traditional telling of the secularization of Puritanism, a story of faith transformed by reason, science, and business. Delving into the Mathers' private papers and unpublished writings as well as their sermons and published works, Middlekauff describes a Puritan theory of religious experience that is more creative, complex, and uncompromising than traditional accounts have allowed. At the same time, he portrays changing ideas and patterns of behavior that reveal much about the first hundred years of American life.

The Puritan author, Morgan Llwyd, is an important figure of seventeenth-century Wales. This scholarly work deals specifically with the theological credo underlying Llwyd's work, and makes a cogent case for his standpoint that, although Llwyd used original ways to express Calvinist doctrine, he was very much an orthodox Calvinist. This is a detailed study of Llwyd's system of thought, and the author succeeds in illuminating complex aspects of Llwyd's work.

In the European Enlightenments it was often argued that moral conduct rather than adherence to certain theological doctrines was the true measure of religious belief. Thomas Ahnert argues that this characteristically "enlightened" emphasis on conduct in religion was less reliant on arguments from reason alone than is commonly believed. In fact, the champions of the Scottish Enlightenment were deeply skeptical of the power of unassisted natural reason in achieving "enlightened" virtue and piety. They advocated a practical program of "moral culture," in which revealed religion was of central importance. Ahnert traces this to theological controversies going back as far as the Reformation concerning the key question of early modern theology, the conditions of salvation. His findings present a new point of departure for all scholars interested in the intersection of religion and Enlightenment.

In this revelatory account of the people who founded the New England colonies, historian David D. Hall compares the reforms they enacted with those attempted in England during the period of the English Revolution. Bringing with them a deep fear of arbitrary, unlimited authority, these settlers based their churches on the participation of laypeople and insisted on "consent" as a premise of all civil governance. Puritans also transformed civil and criminal law and the workings of courts with the intention of establishing equity. In this political and social history of the five New England colonies, Hall provides a masterful re-evaluation of the earliest moments of New England's history, revealing the colonists to be the most effective and daring reformers of their day.

An invaluable landmark and an inspiration to all Christians, Boston's Park Street Church has led the way in missions, education, and evangelism and has had an enduring impact on the life of this nation. In this fascinating book, gifted historian Garth Rosell tells the amazing two-hundred year story of one of America's most famous churches. Peppered with illustrations and photographs, this chronicle turns a fresh eye on the church's storied past and the exceptional people who have helped it thrive for two centuries.

" This] is at once a wonderful read and more than a record of the church's two hundred years of faithful ministry--it is required reading for all who ask, 'What will ensure that my church will be faithful to our Lord in the years that are to come?'"--Walter C. Kaiser Jr., President Emeritus, Gordon-Conwell Theological Seminary

"Rosell's study of this Boston landmark sharpens our understanding . . . and it will inspire future generations to keep alive the church's rich legacy."--Dana L. Robert, Truman Collins Professor of World Christianity and History of Mission, Boston University School of Theology

"This important book is no typical congregational history. Garth Rosell has given us an exciting and inspiring story of a historic center of vital ministry that has had--and is still having --a profound impact on the hearts and minds of people around the world who are serving the cause of the gospel of Jesus Christ."--Richard J. Mouw, President and Professor of Christian Philosophy, Fuller Theological Seminary

Rutherford played a major role as a reformer at the Westminster Assembly and was also a crucial figure in the establishment of Presbyterianism for Scotland in 1689. Rutherford's 'Lex Rex' heavily influenced John Locke and in turn, the framers of the US Constitution and Declaration of Independence. Thus Jefferson, Franklin, Madison and Hamilton discussed and formulated their work in the light of the work and opinions of Samuel Rutherford. Several biographies have been written to eulogise Samuel Rutherford but little has been done to consider the man and his work critically. Kingsley Rendell uses Rutherford's writings and contemporary material to present a comprehensive picture of him from his student days to his death in 1661. Usually described as a model preacher and pastor, Rendell shows he had an even greater ability as an apologist and propagandist.

Addressing such questions as "Are You Saved, or Are You Presbyterian?" and "Is the Bible the Literal Word of God or Just a Long, Boring Book?" this is an easy-to-understand, slightly irreverent appraoch to theology and the kind of theological musings that many youth and others have today. "Bring Presbyterian in the Bible Belt Today" helps Presbyterian young people articulate their faith and respond to these questions from a mainline point of view.

Many students of our national character would agree that, for better or worse, the Puritan tradition had an enormous effect on the assumptions and aspirations of today's Americans. This book tells the story, largely through the participants' own words, of the emergence of that tradition. It provides a broad range of primary documents--religious, political, social, legal, familial, and economic--for an understanding of Puritanism in early New England. Originally published in 1972, it is reissued here with a new introduction and two new documents: extracts from Anne Hutchinson's trial and from John Winthrop's "Experiencia."

This study examines the influence of John Calvin in ethics eschatology and education, as well as those influences that affected him. It examines his writings to determine if his vision made him an innovator. The research searched for reforms in the areas of ethics, curriculum, understanding of the teaching office, and universal education. It also looked at philosophy, economics, and labor. A belief in the after life and end times was an ethical motivation for Calvin and education was a means by which the people that he worked with and wrote to could understand how they should live and why they should live like that. Thus, there is an important connection among ethics, eschatology and education. All people were to work to their potential at their job because in doing their job they would honor God. Teachers were especially important. Those who taught would affect the quality of education. Calvin worked to provide teacher training and support. He believed that all occupations could be a special calling from God and education was a means to prepare the young person for his or her calling. Schools existed in Geneva before Calvin arrived in 1536; however, they did not function in the way that Calvin would have liked. Calvin provided the elementary students with a needed text when he prepared a catechism. The students had written material that they could read and study and a systematic presentation of the basic doctrines of the Christian faith. Calvin also wanted more appropriate facilities in which the students could learn. Although his organization of the schools improved the atmosphere for learning, the building of the Academy was his dream and became his major educational achievement in the city of Geneva. Because16th century students needed to be prepared for the new world, there was a need for curriculum change. The students were required to read many of the prominent Greek and Roman authors in the ancient languages but the student learned theology, Hebrew, poetry, dialectic and rhetoric, physics, and mathematics as well. Calvin wished to graduate a well rounded scholar who could take his or her place in society. In this way the citizens of Geneva and all those of the Reformed belief would be better prepared for life on earth and the after life.

This book investigates the Mission of the Reformed Church in America sent to Arabia in 1889 to preach the Gospel, and which operated in the Persian Gulf until 1973. It also explores the various cultural encounters between missionaries and Muslims, and discusses conversion and the place of Islam in the Protestant eschatology. It maintains that John G. Lansing from the New Brunswick Theological Seminary, New Jersey, who founded the Arabian Mission, deliberately dedicated the Mission to "direct Muslim evangelism". In terms of premillennialism, Lansing "moved" Islam into the very centre of the theological discourse, and presented the evangelization of Muslims as critical for Christ's Second Coming. This made the Arabian Mission unique among the American Protestant Missions, and placed the Church and missionaries between religious pluralism and the obligations of the Great Commission.