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The Reformation in Germany" provides readers with a strong narrative overview of the most recent work on this topic. It addresses the central concerns of Reformation historiography as well as providing a distinct interpretation of the movement.

The book examines the spread and reception of the evangelical movement, the historical dynamic created by the fusion of religious ideas and the social context, the religious imagination of the common man and utopian visions of reform, and the relationship between political culture and religious change. The narrative goes on to consider the long-term legacy of the Reformation movement in Germany. The book provides readers with a fresh perspective on the movement, one which seeks to understand its rise and evolution as a historical process in constant dialogue with the cultural and political context of the age.

The nature of evangelical identity in Britain is both a perennial issue and an urgent one. This is especially the case because evangelical Christianity has, throughout its history, been characterised by a remarkable degree of dynamism and diversity. These essays, by a distinguished list of contributors, explore the issue of evangelical identity and the nature of evangelical diversity by investigating the interactions of evangelicalism with national and denominational identities, race and gender, and its expression in spirituality and culture from the evangelical revivals of the eighteenth century to evangelical churches and movements of the present.

Charles Golightly (1807 85) was a notorious Protestant polemicist. His life was dedicated to resisting the spread of ritualism and liberalism within the Church of England and the University of Oxford. For half a century he led many memorable campaigns, such as building a martyr?'s memorial and attempting to close a theological college. John Henry Newman, Samuel Wilberforce, and Benjamin Jowett were among his adversaries. This is the first study of Golightly?'s controversial career.

Lay prophets in Lutheran Europe (c. 1550-1700) is the first transnational study of the phenomenon of angelic apparitions in all Lutheran cultures of early modern Europe. Jurgen Beyer provides evidence for more than 350 cases and analyses the material in various ways: tracing the medieval origins, studying the spread of news about prophets, looking at the performances legitimising their calling, noting their comments on local politics, following the theological debates about prophets, and interpreting the early modern notions of holiness within which prophets operated. A full chronology and bibliography of all cases concludes the volume. Beyer demonstrates that lay prophets were an accepted part of Lutheran culture and places them in their social, political and confessional contexts.

This book, based on the 2006 Didsbury Lectures, is the first comprehensive study of the systematic, doctrinal and constructive theology produced within the major Nonconformist traditions (Congregational, Baptist, Presbyterian, Unitarian, Methodist and United Reformed) during the twentieth century. In the first chapter the landscape is surveyed, with reference to such topics as the New Theology, the First World War, the reception of Karl Barth, the theological excitements of the 1960s and pluralism. The second chapter concerns the major Christian doctrines God, Christ, the Holy Spirit and the Trinity, while in the third ecclesiological and ecumenical themes are discussed. Eschatology is treated in the concluding chapter and there follows the authors assessment of the significance of twentiethcentury Nonconformist theology and his observations regarding its current state, future content and practitioners.

In the late eighteenth century, German Jews began entering the middle class with remarkable speed. That upward mobility, it has often been said, coincided with Jews' increasing alienation from religion and Jewish nationhood. In fact, Michah Gottlieb argues, this period was one of intense engagement with Jewish texts and traditions. One expression of this was the remarkable turn to Bible translation. In the century and a half beginning with Moses Mendelssohn's pioneering translation and the final one by Martin Buber and Franz Rosenzweig, German Jews produced sixteen different translations of at least the Pentateuch. Exploring Bible translations by Mendelssohn, Leopold Zunz, and Samson Raphael Hirsch, Michah Gottlieb argues that each translator sought a "reformation" of Judaism along bourgeois lines, which involved aligning Judaism with a Protestant concept of religion. Buber and Rosenzweig famously critiqued bourgeois German Judaism as a craven attempt to establish social respectability to facilitate Jews' entry into the middle class through a vapid, domesticated Judaism. But Mendelssohn, Zunz, and Hirsch saw in bourgeois values the best means to serve God and the authentic actualization of Jewish tradition. Through their learned, creative Bible translations, these scholars presented competing visions of middle-class Judaism that affirmed Jewish nationhood while lighting the path to a purposeful, emotionally-rich spiritual life grounded in ethical responsibility.

"Both evangelicalism and feminism are controversial movements that provoke complex loyalties and ambivalence within the church and the world at large. In spite of a considerable degree of shared history, they are quite often defined against each other. Most of the rhetoric from and about the movements assumes that there are few connections and little overlap, and that individuals might locate themselves within one or the other, but not within both. Yet some evangelical women in the academy find themselves living on the boundary between feminism and evangelicalism, or on the boundaries between the multiple forms of both feminism and evangelicalism."--from the first chapter What happens when evangelicalism meets feminism? In their own biblical and theological training, Nicola Creegan and Christine Pohl have each lived at the intersection of these two movements They now both teach in Christian institutions of higher education where others follow along a similar pathway. They have a story to tell about their experience along with those of ninety other women they surveyed who have lived on the boundary between evangelicalism and feminism. They explore what it was like for evangelical women who pursued doctorates in biblical and theological studies. What were their experiences as they taught and wrote, were mentored and became mentors? What are the theological issues they faced, and how did they respond? How have they negotiated professional, family and church commitments? This well-informed, multidimensional and sensitive narrative of women's experience will be illuminating for anyone involved in the academic theological world.

Does Martin Luther have anything to say to us today? Nearly five hundred years after the beginning of the Reformation, Hans-Martin Barth explores that question in this comprehensive and critical evaluation of Luthers theology. Rich in its extent and in its many facets, Barths didactically well-planned work begins with clarifications about obsolete and outdated images of Luther that could obstruct access to the Reformer. The second part covers the whole of Martin Luther's theology. Having divided Luther's theology into twelve subsections, Barth ends each one of these with an honest and frank assessment of what today can be salvaged and what's got to go. In the final section he gives his summation: an honestly critical appropriation of Luthers theology can still be existentially inspiring and globally relevant for the twenty-first century.

This introductory volume of Luther's prayers includes 185 prayers arranged by topic with brief comments from the editor.

Lutheran churches in the United States have included multiple ethnic cultures since the colonial era and continue to wrestle with increasing internal variety as one component of their identity. By combining the concerns of social history with an awareness for theological themes, this volume explores the history of this family of Lutheran churches and traces the development from the colonial era through the formation of the Evangelical Lutheran Church in America in 1988. An introduction details the origins of Lutheranism in the European Reformation and the practices significant to the group's life in the United States. Organized chronologically, subsequent chapters follow the churches' maturation as they form institutions, provide themselves with leaders, and expand their membership and geographic range. Attention is given throughout to the contributions of the laity and women within the context of the Lutherans' continued individual and corporate effort to be both authentically Lutheran and genuinely American. Offering a rich portrayal of the Lutherans' lives and their churches, the social historical approach of this study brings the Lutheran people to the foreground. The dynamic relationship between pietist, orthodox, and critical expressions of the tradition has remained among Lutherans even though they have divided themselves by several factors including ethnicity and confessional stance. Of interest to scholars and researchers of Lutheran history and religion in America, this engaging, multifaceted work balances narrative history with brief biographical essays. A chronological listing of important dates in the development of the Lutheran church is especially helpful.

Here is the dramatic story of Martin Niemoeller's evolution from brilliant U$boat commander and strong German nationalist in World War I to a churchman who spent 8 years in concentration camps as Hitler's personal prisoner.

This book seeks to shed new light on the development of the ecclesiology of Jonathan Edwards from the writings of his youth until his Stockbridge treatises, setting this within the context of Reformation and Puritan debates, and his experience of the revivals during his Northampton ministry. Bezzant contends that Edwards repristinated an ossified New England ecclesiology by acknowledging the church's dynamic relationship with the created order, history and the nations, and by advocating renewal in ecclesial life through revivals, itinerancy, Concerts of Prayer, missionary initiatives outside of the local congregation, and doctrinal clarification. Bezzant shows that Edwards accommodated the Christendom model of ecclesiology to the new philosophical, political and social realities of the mid-eighteenth-century British Atlantic world. His ecclesiology can be aptly summarized as prophetic, in as far as the church makes identification with its social context, while yet providing an alternative millennial vision for human flourishing. Edwards's Gospel is preached within a larger vision of transformed society and the glory of God, for whom the church is an orderly but not ordinary instrument to promote visible union between believers and Christ.

The history of the Lollard movement is intimately concerned with their writings and literacy. The connection between the writings of Wyclif himself and Lollars popularisers in Latin and English has never been clear, especially in the crucial years between Wyclif's death in 1382 and archbishop Arundel's visitation of Oxford in 1411. Anne Hudson's work in this fields is the most important contribution to the subject. As editor of English Wycliffite Sermons and Selections From Wycliffite Writings,her work is based on a uniquely close study of the manuscript sources. Lollards and Their Books brings together the articles that she has published since 1971; together they make indisepensable reading for anyone interested in the history or the literature of the period.Anne Hudson shows that the debate on translating the Bible was not closed by the condemnation of Wyclif himself, but continued until Arundel's Constitutions; she examines the material for the life and work of John Purvey, for long held to be one of Wyclif's principal successors, and demonstrates the significance of the Opus Aruduum, written within the six years of Wyclif's death, as evidence for the progress of Lollardy in Oxford at that time. As well as discussing the dissemination of Lollard thought and the production of Lollard books, Anne Hudson discusses how far the Lollard heresy was connected with the use of English in theological topics, the examination of Lollards by the authorities, the links between Hussites in Bohemia and Wcyliffites in England as shown by manuscripts, and the printing of Lollard texts in the early years of the Reformation.

Recently there has been a revival of interest in the views held by Reformed theologians within the parameters of confessional orthodoxy. For example, the doctrine known as 'hypothetical universalism'-the idea that although Christ died in some sense for every person, his death was intended to bring about the salvation only for those who were predestined for salvation. Michael Lynch focuses on the hypothetical universalism of the English theologian and bishop John Davenant (1572-1641), arguing that it has consistently been misinterpreted and misrepresented as a via media between Arminian and Reformed theology. A close examination of Davenent's De Morte Christi, is the central core of the study. Lynch offers a detailed exposition of Davenant's doctrine of universal redemption in dialogue with his understanding of closely related doctrines such as God's will, predestination, providence, and covenant theology. He defends the thesis that Davenant's version of hypothetical universalism represents a significant strand of the Augustinian tradition, including the early modern Reformed tradition. The book examines the patristic and medieval periods as they provided the background for the Lutheran, Remonstrant, and Reformed reactions to the so-called Lombardian formula ('Christ died sufficiently for all, effectually for the elect'). It traces how Davenant and his fellow British delegates at the Synod of Dordt shaped the Canons of Dordt in such a way as to allow for their English hypothetical universalism.

This book looks at the Christian idea of salvation as seen through the eyes of five English reformers of the 16th century, including the famous Bible translator, William Tyndale. It highlights their debt to continental theologicans, especially Martin Luther, and reveals how they sought to make theology relevant to the everyday lives of those around them.

Based on interview material with a wide range of Protestant clergy in Northern Ireland, this text examines how Protestant identity impacts on the possibility of peace and stability and argues for greater involvement by the Protestant churches in the transition from conflict to a 'post-conflict' Northern Ireland.

While television today is taken for granted, Americans in the 1950s faced the challenge of negotiating the new medium's place in the home and in American culture in general. Protestant leaders--both mainstream and evangelical--began to think carefully about what television meant for their communities and its potential impact on their work. Using the American Protestant experience of the introduction of television, Rosenthal illustrates the importance of the interplay between a new medium and its users in an engaging book suitable for general readers and students alike.