A great deal has recently been written about Jonathan Edwards. Most of it, however, does not make central Edwards's own intention to speak truth about God and the human situation; his systematic theological intention is regarded merely as an historical phenomenon. In this book, Robert Jenson provides a different sort of interpretation, asking not only, "Why was Edwards great?" but also, "Was Edwards right?" As a student of the ideas of Newton and Locke, Jenson argues, Edwards was very much a figure of the Enlightenment; but unlike most other Americans, he was also a discerning critic of it, and was able to use Enlightenment thought in his theology without yielding to its mechanistic and individualistic tendencies. Alone among Christian thinkers of the Enlightenment, Edwards conceived an authentically Christian piety and a creative theology not in spite of Newton and Locke but by virtue of them. Jenson sees Edwards's understanding as a radical corrective to what commitment to the Enlightenment brought about in American life, religious and otherwise. Perhaps, Jenson proposes, recovery of Edwards's vision might make the mutual determination of American culture and American Christianity more fruitful than it has yet been.

Illuminating the religious and existential themes in Stephen King’s horror stories Who are we? Why are we here? Where do we go when we die? For answers to these questions, people often look to religion. But religion is not the only place seekers turn. Myths, legends, and other stories have given us alternative ways to address the fundamental quandaries of existence. Horror stories, in particular, with their focus on questions of violence and mortality, speak urgently to the primal fears embedded in such existential mysteries. With more than fifty novels to his name, and hundreds of millions of copies sold, few writers have spent more time contemplating those fears than Stephen King. Yet despite being one of the most widely read authors of all time, King is woefully understudied. America’s Dark Theologian is the first in-depth investigation into how King treats religion in his horror fiction. Considering works such as Carrie, The Dead Zone, Misery, The Shining, and many more, Douglas Cowan explores the religious imagery, themes, characters, and, most importantly, questions that haunt Stephen King’s horror stories. Religion and its trappings are found throughout King’s fiction, but what Cowan reveals is a writer skeptical of the certainty of religious belief. Describing himself as a “fallen away” Methodist, King is less concerned with providing answers to our questions, than constantly challenging both those who claim to have answers and the answers they proclaim. Whether he is pondering the existence of other worlds, exploring the origins of religious belief and how it is passed on, probing the nature of the religious experience, or contemplating the existence of God, King invites us to question everything we think we know.

New England theologian Jonathan Edwards came to prominence at the culmination of a dramatic paradigm shift in millennialism that had begun in the sixteenth century, declaring that a thousand-year earthly kingdom would arrive in the future. For Edwards, the land of Israel would be the ideal location of the millennial kingdom, and the people of Israel, after their restoration, would play critical and decisive roles in the millennium's commencement. Edwards's millennial vision was also cosmic, however, and included both Europe and China. Unlike his Protestant predecessors and his Puritan contemporaries, Edwards's millennialism de-centralized England and New England. Contrary to what many have argued, Edwards neither originated nor advocated the notion of the American redeemer nation. In America's Theologian Beyond America, Victor Zhu establishes the coherence of Edwards's Judeo-centric and cosmic vision of the millennial kingdom and argues that this vision is an indispensable part of Edwards's theological system. He highlights three theological loci in Edwards's millennialism: the greatness of God's divine sovereignty, the magnificence of His glory, and the capaciousness of His kingdom. Zhu demonstrates Edwards's conviction of the progressive realization of the kingdom, refuting the prevailing misinterpretation that Edwards thought the millennium was imminent. He explores Edwards's cosmic vision of the millennial kingdom, which extended from New England and Israel to China and other parts of the "heathen" world. In conclusion, Zhu examines the contemporary relevance of Edwards's millennialism in Chinese millennial movements.

The author argues that Edwards was very much a figure of the Enlightenment, but was able to use Enlightenment thought in his theology without yielding to its mechanistic and individualistic tendencies.

You've heard his name, you've probably heard your pastor quote him, but who is he really? 250 years later, Jonathan Edwards, America’s consummate pastor-theologian, continues to capture the attention of Christians around the world. Yet Edwards left us over 1,200 sermons and thousands of pages of other publications, not to mention the literal thousands of books that have been written about Edwards since he died. Where does one even begin? That’s why we created The Essential Jonathan Edwards. It serves as a perfect introduction to Edwards’s life and thought. It explores Edwards day-to-day life, and his views on beauty, true Christianity, heaven and hell, and the good life. Strachan and Sweeney strike the perfect balance between necessary background information and giving Edwards’s own works room to speak. Whether you’re an Edwards fan already or only know Edwards because of “that Angry God sermon,” this book will lead you to drink deeply of Scripture and gaze longingly at God.

David Tombs offers an accessible introduction to the theological challenges raised by Latin American Liberation and a new contribution to how these challenges might be understood as a chronological sequence. Liberation theology emerged in the 1960s in Latin America and thrived until it reached a crisis in the 1990s. This work traces the distinct developments in thought through the decades, thus presenting a contextual theology. The book is divided into five main sections: the historical role of the church from Columbus’s arrival in 1492 until the Cuban revolution of 1959; the reform and renewal decade of the 1960s; the transitional decade of the 1970s; the revision and redirection of liberation theology in the 1980s; and a crisis of relevance in the 1990s. This book offers insights into liberation theology’s profound contributions for any socially engaged theology of the future and is crucial to understanding liberation theology and its legacies. This publication has also been published in paperback, please click here for details.

In the 1930s, Dietrich Bonhoeffer came to Union Theological Seminary looking for a cloud of witnesses. What he found instead disturbed, angered, and perplexed him. There is no theology here, he wrote to a German colleague. The New York churches, if possible, were even worse: They preach about virtually everything; only one thing is not addressed... namely, the gospel of Jesus Christ, the cross, sin and forgiveness, death and life. Bonhoeffer acts for American Protestantism as an Alexis de Tocqueville, whose Democracy in America, a cultural and political analysis of the new republic, appeared a century prior. But what the Berlin theologian found was, if possible, more significant than the observations of the French aristocrat: Protestantism in America was a Protestantism without Reformation. Bonhoeffer's America explicates these criticisms, then turns to consider what they tell us about Bonhoeffer's own theological commitments and whether, in fact, his judgments about America were accurate. Joel Looper first brings Bonhoeffer's reformational and Barthian commitments into relief against the work of several Union theologians and the broader American theological milieu. He then turns to Bonhoeffer's own genealogy of American Protestantism to explore why it developed as it did: steeped in dissenting influences, the American church became one that resisted critique by the word of God. American Protestantism is not Protestant, Bonhoeffer shows us, not like the churches that emerged from the Continental Reformation. This difference gave rise to the secularization of the American church. Bonhoeffer's claims against the church in the United States, Looper contends, hold strong, even after considering objections to this narrative--Bonhoeffer's experience with Abyssinian Baptist Church in Harlem, and the possibility that Bonhoeffer, during his time in Tegel Prison, abandoned the theological commitments that undergirded his critique. Bonhoeffer's America concludes that what Bonhoeffer saw in America, the twenty-first-century American church should strive to see for itself.

Scholars and laypersons alike regard Jonathan Edwards (1703-58) as North America's greatest theologian. The Theology of Jonathan Edwards is the most comprehensive survey of his theology yet produced and the first study to make full use of the recently-completed seventy-three-volume online edition of the Works of Jonathan Edwards. The book's forty-five chapters examine all major aspects of Edwards's thought and include in-depth discussions of the extensive secondary literature on Edwards as well as Edwards's own writings. Its opening chapters set out Edwards's historical and personal theological contexts. The next thirty chapters connect Edwards's theological loci in the temporally-ordered way in which he conceptualized the theological enterprise-beginning with the triune God in eternity with his angels to the history of redemption as an expression of God's inner reality ad extra, and then back to God in eschatological glory.The authors analyze such themes as aesthetics, metaphysics, typology, history of redemption, revival, and true virtue. They also take up such rarely-explored topics as Edwards's missiology, treatment of heaven and angels, sacramental thought, public theology, and views of non-Christian religions. Running throughout the volume are what the authors identify as five basic theological constituents: trinitarian communication, creaturely participation, necessitarian dispositionalism, divine priority, and harmonious constitutionalism. Later chapters trace his influence on and connections with later theologies and philosophies in America and Europe. The result is a multi-layered analysis that treats Edwards as a theologian for the twenty-first-century global Christian community, and a bridge between the Christian West and East, Protestantism and Catholicism, conservatism and liberalism, and charismatic and non-charismatic churches.

Scientific discoveries have shown that the universe is continually unfolding, expanding, and adapting -- John Haught explores the consequences of this for Christian thought and for the relationship of religion and science.

Is 'newer' really 'better'? We often assume so, but if we do treat the past as inferior, we will ignore the legacy of history, and thus will find ourselves stranded on the tiny desert island of our own moment in time. In particular, this applies to Christian theology, which should be thought, and lived, corporately by the church down through the ages. The remedy to 'chronological snobbery' is, as C. S. Lewis put it, 'to keep the clean sea breeze of the centuries blowing through our minds'. Such is the motivation behind Michael Reeves' introduction to a selection of influential or significant Christian theologians. This accessible and informative volume covers the Apostolic Fathers, Justin Martyr and Irenaeus, Athanasius, Augustine, Anselm, Aquinas, Luther, Calvin, Owen, Edwards, Schleiermacher, Barth and Packer. Each chapter begins with a brief biography and some background, and then surveys each theologian's major work or works, gives a timeline for historical context, and ends with guidance for further reading. This book was previously available as two separate volumes (The Breeze of the Centuries and On Giants' Shoulders), but now repackaged together with a new chapter on J I Packer.