This book is unique in recording the history of all the Protestant churches in Ireland in the twentieth century, though with particular focus on the two largest - the Presbyterian and the Church of Ireland. It examines the changes and chances in those churches during a turbulent period in Irish history, relating their development to the wider social and political context. Their structures and beliefs are examined, and their influence both in Ireland and overseas is assessed.

In this book, David Morgan surveys the enormous visual culture that shaped American Protestantism in the late 19th and 20th centuries. His purpose is to explain the rise of these images, their appearance and subject matter, how they were understood by believers, the uses to which they were put, and what their relation was to technological innovations, commerce, and the cultural politics of Protestantism. His overarching argument is that the role of images in American Protestantism greatly expanded and developed during this period.

This is a contemporary, eyewitness account of the life of Martin Luther translated into English. Johannes Cochlaeus (1479-1552) was present in the great hall at the Diet of Worms on April 18, 1521 when Luther made his famous declaration before Emperor Charles V: "Here I stand. I can do no other. God help me. Amen". Afterward, Cochlaeus sought Luther out, met him at his inn, and privately debated with him. Luther wrote of Cochlaeus, "may God long preserve this most pious man, born to guard and teach the Gospel of His church, together with His word, Amen". However, the confrontation left Cochlaeus convinced that Luther was an impious and malevolent man. Over the next 25 years, Cochlaeus barely escaped the Peasant's War with his life. He debated with Melanchthon and the reformers of Augsburg. It was Cochlaeus who conducted the authorities to the clandestine printing press in Cologne, where William Tyndale was preparing the first English translation of the New Testament (1525). For an eyewitness account of the Reformation - and the beginnings of the Catholic Counter-Reformation - no other historical document matches the first-hand experience of Cochlaeus. After Luther's death, it was rumoured that demons seized the reformer on his death-bed and dragged him off to Hell. In response to these rumours, Luther's friend and colleague, Philip Melanchthon wrote and published a brief encomium of the reformer in 1548. Cochlaeus consequently completed and published his monumental life of Luther in 1549. This volume brings the two documents head-to-head in a confrontation postponed for more than four hundred and fifty years. In addition, this book supplies a life of Cochlaeus, plus a full scholarly apparatus for readers who wish to make a broader study of the period.

If man shall not live by bread alone, but by every word that proceeds from the mouth of God, then Johann Starck has provided a bread basket for the Church with his Prayer-Book. This book of daily prayers, hymns, poetry, and devotions presents in every syllable the Bread that has come down from heaven. Written as daily nourishment in the Word of God, this book also lends itself to meditation and prayer during many of life's peculiar situations. Professor Dau describes Starck well when he writes, "Starck loved nothing sensational, nothing that was for mere display in matters of religion. Christian life, to him, was real and earnest, to be conducted in a sober mind. He was always bent on its practical applications to every pursuit and action, and on enlisting really the whole of a person in the service of the Master." When Christians nourish their souls daily with meditation upon the Word of God and the Sacraments, faith is strengthened. The Bread of Life fills hearts and minds, and Christ finds expression in the world through Christian life and speech. A contemporary pastor said it best when he said "Starck gives Christians a daily helping of meditation in God's Word, and leads them to satisfaction in their vocational tasks."

An examination of the role played by civil society in the legitimization of South Africa's apartheid regime and its racial policy. This book focuses on the interaction of dominant groups within the Dutch Reformed Church and the South African state over the development of race policy within the broader context of state civil society relations. This allows a theoretical examination and typology of the variety of state civil society relations. Additionally, the particular case study demonstrates that civil society's existence in and authoritarian situations can deter the establishment of democracy when components of civil society identify themselves with exclusive, ethnic interests.

A blend of understandable explanations and real-life stories. "Why I Am a Lutheran explores the foundational teachings of the Christian church. In each chapter, Daniel Preus calls upon more than 20 years of pastoral experience to reveal Jesus as the center of the Christian faith. As he addresses central doctrines such as sin and grace, Law and Gospel, the person and work of Jesus Christ, worship, the Sacraments, and the office of the ministry, Preus keeps the focus on Jesus Christ--who is "always and only at the center of all Christian teaching."

Barnett traces the Christian critique of the Church and its history in Protestant (English) and Catholic (Italian) thought from the Reformation to the Enlightenment. More than 150 years of bitter polemic between the two great confessions and their religious dissidents produced an unprecedented, comparative historical and sociological anticlericalism. In the last decades of the 17th century, English dissenting thought was pregnant with a critique of the Church, which came to be termed the "Deist" view of Church history: by 1700 the cornerstone of high "Enlightenment anticlerical thought" was in ascent. This work is intended for departments of history (courses in early modern European history, intellectual history), religious studies and philosophy.

This Volume explores the enormous impact the ethos of Muscular Christianity has had an on modern civil society in English-speaking nations and among the peoples they colonized. First codified by British Christian Socialists in the mid-nineteenth century, explicitly religious forms of the ideology have persistently re-emerged over ensuing decades: secularized, essentialized, and normalized versions of the ethos - the public school spirit, the games ethic, moral masculinity, the strenuous life - came to dominate and to spread rapidly across class, status, and gender lines. These developments have been appropriated by the state to support imperial military and colonial projects. Late nineteenth and early twentieth century apologists and critics alike widely understood Muscular Christianity to be a key engine of British colonialism. This text demonstrates the need to re-evaluate the entire history of Muscular Christianity comes chiefly from contemporary post-colonial studies. The papers explore fascinating case materials from Canada, the U.S., India, Japan, Papua, New Guinea, the Spanish Caribbean, and in Britain in a joint effort to outline a truly international, post-colonial sport history.

The religion of Orange politics offers an in-depth anthropological account of the Orange Order in Scotland. Based on ethnographic research collected before, during, and after the Scottish independence referendum, Joseph Webster details how Scotland's largest Protestant-only fraternity shapes the lives of its members and the communities in which they live. Within this Masonic-inspired 'society with secrets', Scottish Orangemen learn how transform themselves and their fellow brethren into what they regard to be ideal British citizens. It is from this ethnographic context - framed by ritual initiations, loyalist marches, fraternal drinking, and constitutional campaigning - that the key questions of the book emerge: What is the relationship between fraternal love and sectarian hate? Can religiously motivated bigotry and exclusion be part of human experiences of 'The Good?' What does it mean to claim that one's religious community is utterly exceptional - a literal 'race apart'? -- .

Arguing on recent cognitive evidence that reading a Bible is much more difficult for human brains than seeing images, this book exposes the depth and breadth of Protestant theologians' misunderstandings about how people could reform their spiritual lives - how they could literally change their minds. Shakespeare's achievement, accomplished for the English stage by a translation of the Italian grotesque, was to display for audiences battered by years of religious chaos and dread that a loving God was not only in heaven but in full control on earth: His providence was embodied and visible: you didn't have to read it.

This Volume explores the enormous impact the ethos of Muscular Christianity has had an on modern civil society in English-speaking nations and among the peoples they colonized. First codified by British Christian Socialists in the mid-nineteenth century, explicitly religious forms of the ideology have persistently re-emerged over ensuing decades: secularized, essentialized, and normalized versions of the ethos - the public school spirit, the games ethic, moral masculinity, the strenuous life - came to dominate and to spread rapidly across class, status, and gender lines. These developments have been appropriated by the state to support imperial military and colonial projects. Late nineteenth and early twentieth century apologists and critics alike widely understood Muscular Christianity to be a key engine of British colonialism. This text demonstrates the need to re-evaluate the entire history of Muscular Christianity comes chiefly from contemporary post-colonial studies. The papers explore fascinating case materials from Canada, the U.S., India, Japan, Papua, New Guinea, the Spanish Caribbean, and in Britain in a joint effort to outline a truly international, post-colonial sport history. This book was published as a special issue of the International Journal of the History of Sport.

This collection of thirteen essays by an international group of scholars focuses on the impact of the Protestant Reformation on Donne's life, theology, poetry, and prose. The early transition from Catholicism to Protestantism was a complicated journey for England, as individuals sorted out their spiritual beliefs, chose their political allegiances, and confronted an array of religious differences that had sprung forth in their society since the reign of Henry VIII. Inner anxieties often translated into outward violence. Amidst this turmoil the poet and Protestant preacher John Donne (1572-1631) emerged as a central figure, one who encouraged peace among Christians. Raised a Catholic but ordained in 1615 as an Anglican clergyman, Donne publicly identified himself with Protestantism, and yet scholars have long questioned his theological orientation. Drawing upon recent scholarship in church history, the authors of this collection reconsider Donne's relationship to Protestantism and clearly demonstrate the political and theological impact of the Reformation on his life and writings. The collection includes thirteen essays that together place Donne broadly in the context of English and European traditions and explore his divine poetry, his prose work, the Devotions Upon Emergent Occasions, and his sermons. It becomes clear that in adopting the values of the Reformation, Donne does not completely reject everything from his Catholic background. Rather, the clash of religion erupts in his work in both moving and disconcerting ways. This collection offers a fresh understanding of Donne's hardwon irenicism, which he achieved at great personal and professional risk.

This book brings together Methodist scholars and reflective practitioners from around the world to consider how emerging practices of mission and evangelism shape contemporary theologies of mission. Engaging contemporary issues including migration, nationalism, climate change, postcolonial contexts, and the growth of the Methodist church in the Global South, this book examines multiple forms of mission, including evangelism, education, health, and ministries of compassion. A global group of contributors discusses mission as no longer primarily a Western activity but an enterprise of the entire church throughout the world. This volume will be of interest to researchers studying missiology, evangelism, global Christianity, and Methodism and to students of Methodism and mission.

Benjamin Franklin grew up in a devout Protestant family with limited prospects for wealth and fame. By hard work, limitless curiosity, native intelligence, and luck (what he called "providence"), Franklin became one of Philadelphia's most prominent leaders, a world recognized scientist, and the United States' leading diplomat during the War for Independence. Along the way, Franklin embodied the Protestant ethics and cultural habits he learned and observed as a youth in Puritan Boston. Benjamin Franklin: Cultural Protestant follows Franklin's remarkable career through the lens of the trends and innovations that the Protestant Reformation started (both directly and indirectly) almost two centuries earlier. His work as a printer, civic reformer, institution builder, scientist, inventer, writer, self-help dispenser, politician, and statesmen was deeply rooted in the culture and outlook that Protestantism nurtured. Through its alternatives to medieval church and society, Protestants built societies and instilled habits of character and mind that allowed figures such as Franklin to build the life that he did. Through it all, Franklin could not assent to all of Protestantism's doctrines or observe its worship, but for most of his life he acknowledged his debt to his creator, revelled in the natural world guided by providence, and conducted himself in a way (imperfectly) to merit divine approval. In this biography, D. G. Hart recognizes Franklin as a cultural or non-observant Protestant, someone who thought of himself as a Presbyterian, ordered his life as other Protestants did, sometimes went to worship services, read his Bible, and prayed, but could not go all the way and join a church.

Puppet, Protestant partisan, or Erasmian humanist: which, if any, was Thomas Cranmer? Although he was a key participant in the changes to English life brought about by the Reformation, his reticent nature and lack of extensive personal writings have left a vacuum. For the first time this book examines little-used manuscript sources to reconstruct Cranmer's personal and theological development.

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athis book of offers a degree of courageous moral engagement that builds at least a tenuous bridge across the cultural divide.a
--Journal for the Scientific Study of Religion

a Nelson has given us a wonderfully intimate glimpse into how rituals and belief animate the religious experiences of black-southerners. This is an important work that will challenge scholars of religion and race to rethink the nature of religious experience.a
--American Journal of Sociology

"Nelson reveals the spiritual lives of black Southerners like few authors before him. In beautifully written and theoretically engaging prose, the ritual experience of low country worshippers emerges in rich and compelling detail. This book will surely deepen our understanding of power and authority in African American religious life."
--Marla Frederick, author of "Between Sundays: Black Women and Everyday Struggles of Faith"

"A very welcome book, not just for what we learn about one African American congregation, but for its reminder of what it means to see the world with religious eyes. Nelson's guided tour of a Charleston, South Carolina, pentecostal AME church is both enlightening and elegantly written. This book will shift the terms of debate about the role of ritual and experience in American religious life."
--Jim Spickard, University of Redlands

Dreams and visions, prophetic words from God about "dusty souls," speaking in tongues while "in the spirit"--narratives of these and similar events comprise the heart of Every Time I Feel the Spirit. This in-depth study of a Black congregation in Charleston, South Carolina provides a window intothe tremendously important yet still largely overlooked world of African American religion as the faith is lived by ordinary believers.

For decades, scholars have been preoccupied with the relation between Black Christianity, civil rights, and social activism. Every Time I Feel the Spirit is about black religion as religion. It focuses on the everyday experience of religion in the church, congregants' relationships with God, and the role that God and Satan play in congregants' lives--not only as objects of belief but as actual agents. It explores the concepts of religious experience and religious ritual, while emphasizing the attributions that people make to the operation of spiritual forces and beings in their lives.

Through interviews and field work, Nelson uncovers what religious people themselves see as important about their faith while extending and refining sociological understandings of religious ritual and religious experience.

Enemies of the Cross examines how suffering and truth were aligned in the divisive debates of the early Reformation. Vincent Evener explores how Martin Luther, along with his first intra-Reformation critics, offered "true" suffering as a crucible that would allow believers to distinguish the truth or falsehood of doctrine, teachers, and their own experiences. To use suffering in this way, however, reformers also needed to teach Christians to recognize false suffering and the false teachers who hid under its mantle. This book contends that these arguments, which became an enduring part of the Lutheran and radical traditions, were nourished by the reception of a daring late-medieval mystical tradition - the post-Eckhartian - which depicted annihilation of the self as the way to union with God. The first intra-Reformation dissenters, Andreas Bodenstein von Karlstadt and Thomas Muntzer, have frequently been depicted as champions of medieval mystical views over and against the non-mystical Luther. Evener counters this depiction by showing how Luther, Karlstadt, and Muntzer developed their shared mystical tradition in diverse directions, while remaining united in the conviction that sinful self-assertion prevented human beings from receiving truth and living in union with God. He argues that Luther, Karlstadt, and Muntzer each represented a different form of ecclesial-political dissent shaped by a mystical understanding of how Christians were united to God through the destruction of self-assertion. Enemies of the Cross draws on seldom-used sources and proposes new concepts of "revaluation" and "relocation" to describe how Protestants and radicals brought medieval mystical teachings into new frameworks that rejected spiritual hierarchy.

Patrick Collinson is the leading historian of English religion in the years after the Reformation. The topics covered by this collection of essays ranges from Thomas Cranmer, who was burnt at the stake after repeated recantations in 1556, to William Sancroft, the only other post-Reformation archbishop of Canterbury to have been deprived of office. Patrick Collinson's work explores the complex interactions between the inclusive and exclusive tendencies in English Protestantism, focusing both on famous figures, such as John Foxe and Richard Hooker, and on the individual reactions of lesser figures to the religious challenges of the time. Two themes throughout are the importance of the Bible and the emergence of Puritanism inside the Church of England.

Inspired by the ideas of the Dutch theologian Jacob Arminius, Arminianism was the subject of important theological controversies in the seventeenth and eighteenth centuries, and still today remains an important position within Protestant thought. What became known as Arminian theology was held by people across a wide swath of geographical and ecclesial positions. This theological movement was in part a reaction to the Reformed doctrine of predestination and was founded on the assertion that God's sovereignty and human free will are compatible. More broadly, it was an attempt to articulate a holistic view of God and salvation that is grounded in Scripture and Christian tradition as well as adequate to the challenges of life. First developed in European, British, and American contexts, the movement engaged with a wide range of intellectual challenges. While standing together in their common rejection of several key planks of Reformed theology, supporters of Arminianism took varying positions on other matters. Some were broadly committed to catholic and creedal theology, while others were more open to theological revision. Some were concerned primarily with practical matters, while others were engaged in system-building as they sought to articulate and defend an over-arching vision of God and the world. The story of Arminian development is complex, yet essential for a proper understanding of the history of Protestant theology. The historical development of Arminian theology, however, is not well known. In After Arminius, Thomas H. McCall and Keith D. Stanglin offer a thorough historical introduction to Arminian theology, providing an account that will be useful to scholars and students of ecclesiastical history and modern Christian thought.