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Edwards Amasa Park (1808-1900) of Andover championed Edwardsean Calvinism in the United States from the Jacksonian era until the very close of the nineteenth century by employing rhetorical strategies that lent his New England theology fresh apologetic usefulness. The thesis demonstrates that Park has been incorrectly identified as a Taylorite but, extending the argument of Joseph Conforti, ought to be viewed as re-casting his inherited Hopkinsian exercise scheme into a fresh historical synthesis influenced by contemporary patterns of thought. Parks own training at Andover in the irenic divinity of Moses Stuart and Leonard Woods, his application as rhetorician of the work of Hugh Blair and George Campbell and his exposure in Germany to the Vermittlungstheologie of Friedrich Tholuck and Julius Muller gave specific definition to his own theological project. Additionally, the thesis argues that Park ought not to be viewed as a romantic idealist in the line of Horace Bushnell or as a proto-liberal in advance of the Andover liberals who succeeded him. Park retained a life-long commitment to a commingled epistemology and methodology derived from Lockean empiricism, Baconian induction, natural theology and Scottish common sense realism. As a formidable apologist for his revivalist inheritance identified with Jonathan Edwards and Samuel Hopkins, Edwards Amasa Park conserved the substance and prolonged the influence of his beloved New England theology by securing for it modes of expression well fitted to his nineteenth-century audience.

In her study Chaoluan Kao offers a comprehensive investigation of popular piety at the time of the European Reformations through the study of sixteenth- and seventeenth-century Protestant prayerbooks. It pursues a historical-contextual approach to spirituality by integrating social and religious history in order to yield a deeper understanding of both the history of Christian piety and of church history in general. The study explores seven prayerbooks by German authors and seventeen English prayerbooks from the Reformation and post-Reformation as well as from Lutheran, Anglican, and Puritan traditions, examining them as spiritual texts with social and theological significance that helped disseminate popular understandings of Protestant piety. Early Protestant piety required intellectual engagement, emphasized a faithful and heartfelt attitude in approaching God, and urged regular exercise in prayer and reading. Early Protestant prayerbooks modeled for their readers a Protestant piety that was a fervent spiritual practice solidly grounded in the social context and connections of its practitioners. Through those books, Reformation could be understood as redefining the meanings of peoples spiritual lives and re-discovering of a pious life. In a broader sense, they functioned as a channel of historical and spiritual transition, which not only tells us the transformation and transmission of Reformation historically but also signifies the development of Christian spirituality. The social-historical study of the prayerbooks furthers our understanding of continuity, change, and inter-confessional influence in the Christian piety of early modern Europe.

This book does not only deal with the history, but also with the effects of the Reformation over the mentality, education and scientifical research among Hungarians during the last five centuries. The spirit of the Reformation has not only been a church-forming factor, but also a force of nation-building and salvation. This volume includes 17 studies of Hungarian Reformed theologians presented at a conference in November 2016. The main goal was to give an overview of the most recent research results in history and theology regarding Reformation and its effects over society and mentality among Hungarians. The contributors come from various Hungarian theological universities from the Carpathian basin, thus the book is an overview of their research topics and results.The City Cluj-Napoca was, became and remained an important center of the Reformation, as significant events took place in its surroundings as well. The Faculty of Reformed Theology of the Babe-Bolyai University and the Protestant Theological Institute has always functioned in an environment, where the challenges of multi-confessionalism and multiethnicity are also present beside interdisciplinarity.

From his death in 1761 through the American Civil War, Samuel Davies was a recognized name among American Presbyterians, yet for more than a century he has remained far more obscure in discussions of American religion. During the mid-Eighteenth Century, New Side Presbyterian evangelist and preacher Samuel Davies was a pioneer for religious toleration in Colonial America, yet to date no single work has examined Davies vision for the interior life. Theology and Spirituality in the Works of Samuel Davies is the first monograph-length analysis of Davies conception of Christian spirituality. After a decade of pastoral ministry to congregations in Virginia, Davies followed eminent American theologian Jonathan Edwards as the fourth President of the College of New Jersey (Princeton University), a tenure cut short by his early death at age thirty-seven. J.C. Harrod examines various aspects of Davies own personal piety as well as the place that Scripture, conversion, holiness, and the means of grace played in his formulation of Christian piety.

Joel R. Beekes work is an academic monograph of historical theology that examines three flashpoints of controversy in Reformation and Post-Reformation theology. As the subtitle, Early Lutheran Predestination, Calvinian Reprobation, and Variations in Genevan Lapsarianism implies, the work addresses, first, the development of the Lutheran doctrine of predestination from Martin Luther (14831546) and Philip Melanchthon (14971560) to the Formula of Concord (1577); second, the development of John Calvins (15091564) doctrine of reprobation as traced through his writings; and third, the doctrine of predestination in Geneva with a particular emphasis on lapsarianism from Theodore Beza (15191605) in the sixteenth century to Jean-Alphonse Turretin (16711737) and Jacob Vernet (16981789) in the eighteenth century. The fruit of three decades of study by a professor of systematic theology who specializes in Reformation and Post-Reformation theology, this book offers a harvest of insights into questions that stood at the center of Reformation debates. Dr. Donald Sinnema, a leading scholar in predestinarian theology and the Synod of Dort, writes: "Beeke addresses these difficult matters with sensitivity to historical context and development, with systematic acuity, and a broad grasp of secondary scholarly literature with which he dialogues. The result is a balanced analysis of these issues that should bring greater clarity to scholarly understanding of the doctrine of predestination in the early modern era."

This study presents the first comprehensive analysis of Seventhday Adventist interchurch relations a 20-million member body whose ecumenical stance has so far been underresearched. For the sake of interpreting denominational involvement and reservations in Adventism as well as beyond, the study develops a new academic approach to ecumenism based on Relational Models Theory, a comprehensive social science paradigm of interpreting human relationships. The resulting typology of ecumenical interactions and the historical case study of Adventism suggest that such a relational interpretation of ecumenical interaction sheds light on many of the unresolved issues in ecumenics such as divergent concepts of unity, difficulties in recognition processes, and the permanence of denominationalism.

The aim of Odgaard Mllers book is threefold: The first main section seeks to clarify how and why Jesus is presented in the pre-1968 writings of the Danish theologian and philosopher K.E. Lgstrup (19051981). Throughout his work, Lgstrups main focus has been a rehabilitation of the insight that life is something definite, because it is created. Here, Jesus primarily plays a methodological/strategic role as the one confirming and giving witness to Lgstrups interpretation of created life in a given time of his authorship. When faith in creation is formulated polemically against another interpretation of life, Jesus serves as Lgstrups ally in this discussion. In the second main section, this examination is extrapolated to include a discussion with Bultmann and two of his students in order to clarify the character of his Christology, not least whether or in what way this can be characterised as "implicit Christology". Finally, in the light of Ricoeurs hermeneutic philosophy of religion, the third main section considers the systematic-theological validity of this picture of Jesus. The overall conclusion can be summed up in this way: The main line in Lgstrups work goes from created life to the human being Jesus of Nazareth. Jesus incarnates created life; therefore he is the true human being. This close connection between (created) Life and (true) Human Being is the kernel in Lgstrups thought. This makes his perception of Jesus and his Christology distinctive, original and specifically Lgstrupian.

The project "Religious Education at Schools in Europe" (REL-EDU), which is divided up into six volumes (Central Europe, Western Europe, Northern Europe, Southern Europe, South-Eastern Europe, Eastern Europe), aims to research the situation with regard to religious education in Europe. The second volume outlines the organisational form of religious education in the countries of Western Europe (England, Ireland, Northern Ireland, Scotland, Wales, Belgium, France, Luxembourg, Netherlands). This is done on the basis of thirteen key issues, which allows specific points of comparison between different countries in Europe. Thereby the volume focusses the comparative approach and facilitates further research into specific aspects of the comparison.

The study aims to analyse the impact of Luthers theology on his thoughts about music. It limits itself to an analysis of the topic by focusing on the three most important statements of Luther about music in his unfinished treatise [On Music]. The first statement is that music is "a gift of God and not of man" [Dei donum hominum est], second, music "creates joyful soul" [facit letos animos], and third, music "drives away the devil" [fugat diabolum]. The relation between these three statements to each other and to Luthers theology in general can be understood in connection with his personal experiences and commitments to music, which were undergirded by his theology. Luther, as a man of medieval times, took for granted the existence of the devil, and many of his writings contained frequent references to the personal attacks of the devil, where it influenced his thoughts about music.

Kaia Rnsdal combines the perspective of production of space, ethical theory and fieldwork, focusing on the contradictions in lived space, by observing encounters and interactions between different groups of people in everyday public space.It is an interdisciplinary contribution to the science of diaconia. The interest lies with the lives that diaconia traditionally have been concerned with and the spaces where these lives are lived, exploring the concept of calling through narratives of these lives and spaces. The book challenges and contributes to traditional and contemporary notions of calling as it is understood in the Scandinavian tradition. These notions, stemming from interpretations of Luther, place the calling among humans, as opposed to it being something exclusively divine and ecclesiastical. The discussion on the calling is enriched with concepts stemming from French sociology and human geography, primarily from H. Lefebvre and M. Foucault, as well as phenomenological contributions. These are concerned with the significance of body, space, urbanity, and spatial interpretation as space is a relational, formative phenomenon constituted in practice and interaction. Through methodologies developed from phenomenology and spatial theory, where the researcher subject is an evident embodied participant, detailed accounts from the field form the material, describing everyday life in an Oslo cityscape. From this material, the concept of calling is explored, developing the discussion from the perspective of the spaces of others. The assumption being that it is in the spaces where people meet and bodies respond to other bodies, whether marginalised or not, that calling may manifest itself. Through spatial analysis of the minute details of bodies and socialities in everyday life, new material for ethical considerations is explored. The analysis and discussion may enrich and further deepen the understanding of what takes place in public spaces, recognising them as a source of knowledge in a range of disciplines. These everyday encounters may also be described and analysed as contributions to the development of theory and praxis of diaconia.

The theme of this volume is the question of value-perception. It is discussed from different philosophical, psychiatric, theological, and anthropological perspectives. The thesis that unites all the papers is the recognition that we live in a relational, dynamic world, in which we primarily perceive, and that to dissolve values from facts is fundamentally misleading, both in theory as in life. The contributions are the outcome of an energetic conference in 2016 where the problems at stake were rigorously discussed. The results are presented here, and they have an explicit order and are strictly related. It opens with basic questions and observations, then critical opinions and objections come into play, after which the outline of a larger theory of value perception is presented, and at the end some concrete examples from material practices are drawn.

Lena Bottcher offers an overdue exploration of the early years of the deaconess community in Neuendettelsau from a gender perspective. Drawing on rich archival material, she focuses on the process of a distinctive collective identity. Central to this study is the assumption, drawn from the social sciences, that collective identity is a social construction which requires the participation of the whole group through identification and which is consolidated by developing specific rituals, symbols, codes and normative texts, which facilitate integration, and by constructing external boundaries, which separate from the world and the wider church. This approach highlights the fact that the women were not merely passive recipients but participated and contributed to the formation of a distinct Neuendettelsau deaconess culture. Thus, this study offers an explanation for the popularity such institutes enjoyed amongst single and widowed Protestant women in the latter half of the nineteenth century. In consequence, this study significantly widens the scope of historical research on the Institute which so far has tended to take into account solely the male perspective of the Rektoren.

The project "Religious Education at Schools in Europe" (REL-EDU), which is divided up into six volumes (Central Europe, Western Europe, Northern Europe, Southern Europe, South-Eastern Europe, Eastern Europe), aims to research the situation with regard to religious education in Europe. This volume outlines the organisational form of religious education in the countries of Central Europe (Austria, Croatia, Czech Republic, Germany, Hungary, Poland, the Principality of Liechtenstein, Slovakia, Slovenia and Switzerland). This is done on the basis of thirteen key issues, which allows specific points of comparison between different countries in Europe. Thereby the volume focusses the comparative approach and facilitates further research into specific aspects of the comparison.

The project "Religious Education at Schools in Europe" (REL-EDU), which is divided up into six volumes (Central Europe, Western Europe, Northern Europe, Southern Europe, South-Eastern Europe, Eastern Europe), aims to research the situation with regard to religious education in Europe. The third volume outlines the organisational form of religious education in the countries of Northern Europe (Denmark, Sweden, Finland, Norway, Estonia, Lithuania, Latvia, Iceland). This is done on the basis of thirteen key issues, which allows specific points of comparison between different countries in Europe. Thereby the volume focusses the comparative approach and facilitates further research into specific aspects of the comparison.

Perceiving the Other is a Norwegian/German collaboration lead by Trygve Wyller and Hans-Gunter Heimbrock. Case examples introduce a new way of approaching ethics. It points out that it is possible to show phenomenological ethics in practise. The lived experience (praxis) is as important as the professional experience. The research on the field is the dynamics between these two experiences, where the professional experience is taken from the general life experience.Perceiving the Other has three sections:1. Introduction emphasizing the ethical paradigm shift, and presenting the terms relationality, connectedness etc. The introduction clarifies past and ongoing research, and discusses how to develop research with the "new" perspectives connectedness, phenomenology etc.2. Section two consists of five cases from Norwegian and German doctoral dissertations and thesis within professional ethics and theology. It gives five thematic sections presenting phenomenona as language, space, gender and body.3. Section three is the conclusion, introducing phronetic ethics that is driven from the relational (as source of ethics) and connectedness. The conclusion also discusses the consequences and implications of introducing these perspectives within the fields of theology, professional ethics and work among the marginalized.

At a time when educational issues have increasingly come to determine the social and political discourse and major reforms of the education system are being discussed and implemented, and when migration has become a significant phenomenon, contributing to changes in the religious landscape of the European continent, it is highly appropriate to focus our attention on the concrete situation regarding religious education. This volume contains again on the basis of thirteen key questions the countries in Southeastern Europe (Albania, Bosnia and Herzegovina, Bulgaria, Kosovo, Republic of North Macedonia, Montenegro, Romania, Serbia and Turkey). Beyond the all-important tasks of taking stock and making international comparisons, the aim of this book is to create a foundation for further action in the field of education, especially with regard to interfaith expertise.

All over the world there is the move towards just gender relations even if the odds seem to be less hopeful than a decade ago. This poses a special task for Christians and Churches in service of the marginalised who engage in the fight for justice. The articles collected in this volume provide insights from two intercultural theological conferences. The topic for the European-Asian dialogue focuses on "Gender and Ecclesiology". The European dialogue between western and eastern Central European countries has a special aim for gender theories and their theological and political implications. The book presents contributions from different perspectives and shows how the Christian churches can contribute to gender justice.

This diverse compilation of contributions explores the pressing topic of how to provide appropriate spiritual care in the context of human migration. The psycho-spiritual dimensions of suffering particular to human migration, such as social exclusion, alienation, and various types of trauma, are considered from various disciplinary perspectives. Complex but important questions are explored: How might various methods of self-healing be better supported by spiritual caregivers? How can faith communities cultivate more supportive contexts, responsive to the particular needs prompted by migration? The International Association for Spiritual Care IASC, founded in 2015 in Bern, Switzerland, is dedicated to the promotion of richer interdisciplinary dialogue amongst people from different cultural and religious backgrounds. The volume starts from the premise that failures to cultivate deeper respect for diversity risks cultural misunderstandings and relational harm in the context of helping relationships, and therefore, personal encounters and scholarly exchanges between Muslims, Jews, Christians, Buddhists, Hindus, Sikhs, people without religious affiliation, and atheists are critically important and unquestionably valuable. These contributions reflect the fruits of the inaugural conference of the IASC, which was held at the University of Bern and in the House of Religions in June, 2016.

This volume of essays explores the themes of radicalism and dissent within Protestantism. The comparisons highlight the contingent nature of particular settlements and narratives, and reveal the extent to which the definition of religious radicalism was dependent upon immediate context and show that radicalism and dissent were truly transnational phenomena. The historiography of the so-called radical reformation has been unduly shaped by the hostile categories imposed by mainstream or magisterial reformers during the sixteenth and seventeenth centuries. This volume argues that scholars should adopt an open-ended understanding of evangelical reform, and recognize that the boundaries between radicalism and its opposite were not always firmly drawn. The distinction between the two is an inheritance of the Lutheran Reformation of the 1520s, which shaped not only the later course of the Reformation in the Holy Roman Empire but also attitudes towards and writings on religious dissent in the Netherlands and England. Radical critique is immanent within mainstream Protestantism, in a faith that emphasizes the power of the gospel with its unrelenting demands.

Where in the world was Jesus when he prayed? Where is any one of us when we pray? Since we are embodied creatures, our prayer location can be mapped onto space-time coordinates. Since we are social creatures, our prayers are also situated within our social locations. But do these sets of coordinates exhaustively identify the place that prayer takes when truly entered into? Conversely, can either set totally prevent prayer from taking place there? The studies in When Prayer Takes Place explore dimensions of these issues traced in selected texts from both parts of the Christian Bible.