During the nineteenth century, camp meetings became a signature program of American Methodists and an extraordinary engine for their remarkable evangelistic outreach. Methodism in the American Forest explores the ways in which Methodist preachers interacted with and utilized the American woodland, and the role camp meetings played in the denomination's spread across the country. Half a century before they made themselves such a home in the woods, the people and preachers learned the hard way that only a fool would adhere to John Wesley's mandate for preaching in fields of the New World. Under the blazing American sun, Methodist preachers found a better outdoor sanctuary for larger gatherings: under the shade of great oaks, a natural cathedral, where they held forth with fervid sermons. The American forests, argues Russell E. Richey, served the preachers in another important way. The remote, garden-like solitude provided them with a place to seek counsel from the Holy Spirit, serving as a kind of Gethsemane. As seen by the American Methodists, the forest was also a desolate wilderness, and a means for them to connect with Israel's wilderness years after the Exodus and Jesus's forty days in the desert after his baptism by John. Undaunted, the preachers slashed their way through, following America's expanding settlement, and gradually sacralizing American woodlands as cathedral, confessional, and spiritual challenge-as shady grove, as garden, and as wilderness. The threefold forest experience became a Methodist standard. The meeting of Methodism's basic governing body, the quarterly conference, brought together leadership of all levels. The event stretched to two days in length and soon great crowds were drawn by the preaching and eventually the sacraments that were on offer. Camp meetings, if not a Methodist invention, became the movement's signature, a development that Richey tracks throughout the years that Methodism matured, becoming a central denomination in America's religious landscape.

This is an upper-level introduction to the German Reformer Martin Luther, who by his thought and action started the Reformation movement. Martin Luther was one of the most influential and important figures of the second millennium. His break with Rome and the development of separate Evangelical churches affected not just the religious life of Europe but also social and political landscapes as well. More books have been written about Luther than nearly any other historical figure. Despite all these books, Luther remains an enigmatic figure. This book proposes to examine a number of key moments in Luther's life and fundamental theological positions that remain perplexing to most students. This book will also present an introduction to the primary sources available to a student and important secondary works that ought to be consulted. "Continuum's Guides for the Perplexed" are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging - or indeed downright bewildering. Concentrating specifically on what it is that makes the subject difficult to grasp, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material.

TIMOTHY DWIGHT, DD, LL.D., grandson of Jonathan Edwards the elder, was born at Northampton, Massachusetts, May 14, 1752, and was graduated at Yale College at a very early age in 1769. These sermons are his Magnum Opus as he lays out the Doctrinal and Practical Truths of Holy Scripture. Volume One contains 38 sermons dealing with the Existence, Attributes, Decrees, and Works of God. Buried for more than 135 years it is high time that this brilliant and godly man were able to speak again to our needy generation.

Although French-speaking Canadians have largely been Roman Catholic, there has been a small, but significant Protestant minority among them for much of their history. Several important studies on these Protestants have appeared in French or in short articles in English, but there is no broader survey in English. Based on significant archival study, a fresh reading of printed texts and the work of a generation of historians, this collection of essays brings together the work of leading scholars in the field to bring reasoned perspective on various narratives of the history of this often forgotten religious minority. This collection highlights international and inter-confessional networks, the various stages of external and internal mission, the periods of growth and decline, and the cultural and political heritage of these Protestants.

Mormonism: A Guide for the Perplexed explains central facets of the Mormon faith and way of life for those wishing to gain a clearer understanding of this rapidly growing world religion. As The Church of Jesus Christ of Latter-day Saints continues to grow in the United States and especially in other countries (with a total membership of over 15 million, more than 50% of which is outside the US), and as theologians and church leaders wrestle with whether Mormonism is in fact a valid expression of modern Christianity, this distinctive religious tradition has become increasingly an object of interest and inquiry. This book is the ideal companion to the study of this perplexing and often misunderstood religion. Covering historical aspects, this guide takes a careful look at the whole of Mormonism, its tenets and practices, as well as providing an insight into a Mormon life.

This is the first comprehensive study of Gangraena, an intemperate anti-sectarian polemic written by a London Presbyterian Thomas Edwards and published in three parts in 1646. These books, which bitterly opposed any moves to religious toleration, were the most notorious and widely debated texts in a Revolution in which print was crucial to political moblization. They have been equally important to later scholars who have continued the lively debate over the value of Gangraena as a source for the ideas and movements its author condemned. This study includes a thorough assessment of the usefulness of Edwards's work as a historical source, but goes beyond this to provide a wide-ranging discussion of the importance of Gangraena in its own right as a lively work of propaganda, crucial to Presbyterian campaigning in the mid-1640s. Contemporary and later readings of this complex text are traced through a variety of methods, literary and historical, with discussions of printed responses, annotations and citation. Hughes's work thus provides a vivid and convincing picture of revolutionary London and a reappraisal of the nature of 1640s Presbyterianism, too often dismissed as conservative. Drawing on the newer histories of the book and of reading, Hughes explores the influence of Edwards's distasteful but compelling book.

Fundamentalists in the City is a story of religious controversy and division, set within turn of the century and early twentieth-century Boston. It offers a new perspective on the rise of fundamentalism, emphasizing the role of local events, both sacred and secular, in deepening the divide between liberal and conservative Protestants. The first part of the narrative, beginning with the arrest of three clergymen for preaching on the Boston Common in 1885, shows the importance of anti-Catholicism as a catalyst for change. The second part of the book deals with separation, told through the events of three city-wide revivals, each demonstrating a stage of conservative Protestant detachment from their urban origins.

A.J. Tomlinson (1865-1943) ranks among the leading figures of the early Pentecostal movement, and like so many of his cohorts, he was as complex as he was colorful. Arriving in Appalachia as a home missionary determined to uplift and evangelize poor mountain whites, he stayed to become the co-founder and chief architect of the Church of God (Cleveland, TN) and the Church of God of Prophecy, which together with their minor offspring now constitute the third-largest denominational family within American Pentecostalism. R.G. Robins's biography recreates the world in which Tomlinson operated, and through his story offers a new understanding of the origins of the Pentecostal movement. Scholars have tended to view Pentecostalism as merely one among many anti-modernist movements of the early twentieth century. Robins argues that this is a misreading of the movement's origins-the result of projecting the modernist/fundamentalist controversy of the 1920s back onto the earlier religious landscape. Seeking to return the story of Pentecostalism to its proper historical context, Robins suggests that Pentecostalism should rightly be seen as an outgrowth of the radical holiness movement of the late nineteenth century. He argues that, far from being anti-modern, Pentecostals tended to embrace modernity. Pentecostal modernism, however, was a working class or "plainfolk" phenomenon, and it is the plainfolk character of the movement that has led so many scholars to mislabel it as anti-modern or fundamentalist. Through the compelling narrative of Tomlinson's life story, Robins sheds new light on late-nineteenth and early-twentieth century American religion, and provides a more refined lens through which to view the religious dynamics of our own day. v