Professor Holifield locates the southern theologians in their broader American setting and in the context of European debates about reason, revelation, science, and moral philosophy. He thus explores a wide range of topics that clarify the history of southern--and American--religion: the presuppositions of liberalism and the logic of conservatism; the influence of Scottish Common-Sense Philosophers, British theologians, and German Biblical critics; the foundations and functions of southern social ethics; the didactic uses of ritual; and the continuing effort of nineteenth-century theologians to demonstrate the reasonableness of both the Christian religion and the whole natural order.

Shurden on Baptists: Assessments, Appreciations, Apologies contains articles, essays, and speeches given by Walter Shurden on Baptists. Walter Shurden is a longtime champion of the role of freedom in the Baptist tradition. Recognizing that freedom alone does not tell the whole story, Shurden also speaks to and from other cardinal Baptist convictions. Some of the materials in this volume appear for the first time and consist of speeches and addresses that Shurden has made at crucial points in recent Baptist life in America in the latter part of the twentieth century. Especially concerned with the fundamentalist takeover of the Southern Baptist Convention and the resulting lack of emphasis on historic Baptist principles, Shurden addresses directly and indirectly the SBC controversy in several of the chapters of this book. More, Shurden emphasizes what makes Baptists distinctive in American religious life.

God knows it is hard to make God boring, Stanley Hauerwas writes, but American Christians, aided and abetted by theologians, have accomplished that feat. Whatever might be said about Hauerwas--and there is plenty--no one has ever accused him of being boring, and in this book he delivers another jolt to all those who think that Christian theology is a matter of indifference to our secular society. At once Christian theology and social criticism, this book aims to show that the two cannot be separated. In this spirit, Hauerwas mounts a forceful attack on current sentimentalities about the significance of democracy, the importance of the family, and compassion, which appears here as a literally fatal virtue. In this time of the decline of religious knowledge, when knowing a little about a religion tends to do more harm than good, Hauerwas offers direction to those who would make Christian discourse both useful and truthful. Animated by a deep commitment, his essays exhibit the difference that Christian theology can make in the shaping of lives and the world.

An important book, both for recovering the past history of creative Baptist theologians and for proclaiming the present potential of Baptist Christian thinking.

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.