Jonathan Edwards (1703-1758) is widely regarded as North America's most influential theologian. Throughout the early decades of his ministry he engaged in a public and sustained debate with 'Arminian' theology, a crusade that contributed significantly to the events of the Great Awakening. This book investigates the contours and substance of this theological war. In establishing a clearer historical context for this polemic, McClenahan seeks to overturn the scholarly consensus that Edwards' own theology was a twisting of the Reformed tradition. By demonstrating that Edwards' interlocutor was the dead English Archbishop, John Tillotson, McClenahan provides the hermeneutical key for many of Edwards' most significant works. Justification by faith is one of the most contested doctrines in contemporary theology and Jonathan Edwards, referred to as America's Augustine, wrote extensively on this area. His is a voice that many people are keen to hear.
A wide ranging new history of a key period in the history of the church in England, from the 'Glorious Revolution' of 1688-89 to the Great Reform Act of 1832. This was a tumultuous time for both church and state, when the relationship between religion and politics was at its most fraught. This book presents evidence of the widespread Anglican commitment to harmony between those of differing religious views and suggests that High and Low Churchmanship was less divergent than usually assumed.
This is the rest of the story of the men of the 145th Pennsylvania Volunteer Infantry, at least those who survived the clean-up at Antietam and the devastation at Fredericksburg, Chancellorsville and Gettysburg. Letters, diaries, service, pension and medical records from the Nationl Archives, reminiscences and historical texts merge to tell the men's stories in one of the most comprehensive regimental histories written. From casualty at Bristoe Station to the Bloody Angle to Cold Harbor and Petersburg, the reality of patriotism is enmeshed in disease, death and prisons the likes of Andersonville. The soldiers' successes contribute to saving the Union, freeing the enslaved and improving the blueprint for America's special destiny.
Philip Doddridge (1702-51) pastored a sizeable evangelical congregation in Northampton, England, and ran a training academy for Dissenters which prepared men for pastoral ministry. Offering a fresh look at Doddridge’s thought, the book provides a criticial examination of the accepted view that Doddridge was influenced in his thinking primarily by Richard Baxter and John Locke. Exploring the influence of other streams of thought, from John Owen and other Puritan writers to Samuel Clarke and Isaac Watts, as well as interaction with contemporaries in Dissent, the book shows Doddridge to be a leader in an evangelical Dissent which was essentially Calvinistic in its theology, adapted to the contours and culture of its times.
Here John advises us that loving one another is not an option or a suggestion, it is a commandment. John doesn’t want any believer to become like Adam and Eve’s firstborn, Cain. That happened because Cain was under the influence of Satan. This is, therefore, a warning not to mess with the world. So, what if they hate us? We are bound for everlasting life in the presence of God. That’s why death has no power over us. And that’s why, if our thoughts do not tell us that we are guilty, we will not be afraid to come to God. We can pray to God and we can ask Him to help us. He will give us what we ask Him for. That is because we obey His commands and we do the things that please Him. Furthermore, we should all love each other because God makes us able to love other people. Everyone who loves other people confirms our claim to be a child of God. If anyone says clearly that Jesus is the Son of God, God lives in that person. And that person lives together with God. We know the kind of love that God has for us. That’s why if we love God, we will not be afraid of Him. So, how do we know that we love God’s children? We know it when we love God and we do what He tells us to do.
Your all-in-one guide to the nation’s Historically Black Colleges and Universities (HBCUs)! Considering attending an HBCU? Then this is the college guide for you! The Princeton Review has partnered up with Dr. Braque Talley (three-time HBCU graduate and current Vice President for Student Affairs at Alabama Agricultural and Mechanical University) to create a guide with everything you need to know about HBCUs. Find your perfect school with: • Complete profiles of all 101 HBCUs in the country (96 undergraduate and 5 graduate HBCUs)—where they are, what they cost, who they enroll, and more • Details of every aspect of academic, campus, and student life, including professors, dorms, cafeteria food, and social life • Highlights of the programs, degrees, and offerings available • Notable accomplishments of these storied institutions • Descriptions of each campus’s cultural offerings • Information on career opportunities and renowned alumni
Linking the decline in Church authority in the late seventeenth and early eighteenth centuries with the increasing respectability of fiction, Carol Stewart provides a new perspective on the rise of the novel. The resulting readings of novels by authors such as Samuel Richardson, Sarah Fielding, Frances Sheridan, Charlotte Lennox, Tobias Smollett, Laurence Sterne, William Godwin, and Jane Austen trace the translation of ethical debate into secular and gendered terms. Stewart argues that the seventeenth-century debate about ethics that divided Latitudinarians and Calvinists found its way into novels of the eighteenth century. Her book explores the growing belief that novels could do the work of moral reform more effectively than the Anglican Church, with attention to related developments, including the promulgation of Anglican ethics in novels as a response to challenges to Anglican practice and authority. An increasingly legitimate genre, she argues, offered a forum both for investigating the situation of women and challenging patriarchal authority, and for challenging the dominant political ideology.
Proposing that Samuel Richardson's novels were crucial for the construction of female individuality in the mid-eighteenth century, Bonnie Latimer shows that Richardson's heroines are uniquely conceived as individuals who embody the agency and self-determination implied by that term. In addition to placing Richardson within the context of his own culture, recouping for contemporary readers the influence of Grandison on later writers, including Maria Edgeworth, Sarah Scott, and Mary Wollstonecraft, is central to her study. Latimer argues that Grandison has been unfairly marginalised in favor of Clarissa and Pamela, and suggests that a rigorous rereading of the novel not only provides a basis for reassessing significant aspects of Richardson's fictional oeuvre, but also has implications for fresh thinking about the eighteenth-century novel. Latimer's study is not a specialist study of Grandison but rather a reconsideration of Richardson's novelistic canon that places Grandison at its centre as Richardson's final word on his re-envisioning of the gendered self.
In this technological age, being a mathematics teacher has been a rewarding experience for me. Teaching students of all nationalities, and from different folk ways, and moor ways; you become involved in many facets of their lives that require word exchange that affect their lives in various ways.
The credal affirmation, 'he descended to the dead', has attracted a plethora of views over the centuries and many Christians today struggle to explain the meaning of these words. This book explores various interpretations of the doctrine of Christ's descent to the dead, both within particular historical contexts and within contemporary theology. Laufer argues that the descensus clause, Christ's descent, is integral to Christian faith, specifically to the doctrine of the incarnation. If we are to affirm that, in Christ, God became truly human then that affirmation must include his sharing in the state of being dead that is the ultimate consequence of being human. Laufer concludes that, since the Son has experienced genuine human death and the separation from God which is the essence of hell, there is no longer any human condition from which God is absent, either in this life or in eternity. Christ's descent means that he is truly 'hell's destruction'. Drawing on a treasure trove of writings from the western theological tradition, including Luther, Calvin, Maurice, Balthasar, Moltmann and others, and attending to historical, theological, exegetical, philosophical and pastoral issues, this book explores an often-ignored doctrine which lies at the core of Christian life, death and faith.
Questioning a literary history that, since Ian Watt's Rise of the Novel, has privileged the courtship plot, Kelly Hager proposes an equally powerful but overlooked narrative focusing on the failed marriage. Hager maps the legal history of marriage and divorce, providing crucial background as she reveals the prevalence of the failed-marriage plot in eighteenth- and nineteenth-century British novels. Dickens's novels emerge as representative case studies in their preoccupations with the disintegration of marriage, the far-reaching and disastrous effects of the doctrine of coverture, and the comic, spectacular, and monstrous possibilities afforded by the failed-marriage plot. Setting his narratives alongside the writings of liberal reformers like John Stuart Mill and the seemingly conservative agendas of Caroline Norton, Eliza Lynn Linton, and Sarah Stickney Ellis, Hager also offers a more contextualized account of the competing strands of the Woman Question. In the course of her revisionist readings of Dickens's novels, Hager uncovers a Dickens who is neither the conservative agent of the patriarchy nor a novelistic Jeremy Bentham, and reveals that tipping the marriage plot on its head forces us to adjust our understanding of the complexities of Victorian proto-feminism.
Approaching Jonathan Edwards offers a new theoretical approach to the study of Edwards, with an emphasis on his writing activity as the key strategy in shaping his legacy. This book analyses the ways in which Jonathan Edwards' intense personal piety and deep experience of divine sovereignty drove an introverted intellectual along a course that would eventually develop into a mature and respected public intellectual.
Inner-City Public Schools is a beacon call for everyone to take a close look at how effective our inner city public schools have been. Dr. Diop shares some of his life stories and how the public schools in his neighborhood shaped his thinking. With education reformists extolling the value and achievement of charter schools, to the peril of public schools- Dr. Diop is honest in his evaluation of the schools he has led and how he and his teachers set and achieved immense goals, resulting in the highest math scores in the school's history. Dr. Diop is also candid as he discussed the emotional struggles faced by his sister and how those struggles enabled him to relate to the anguish many of his students face daily. This book will show everyone, that there is value in our nation's inner city public schools and his life is living proof!
In the early 1690s Roger North was preparing to remove from London to Rougham, Norfolk, where he planned to continue his search for truth, which for him meant knowledge of nature, including human nature. But this search was interrupted by three events. First, between c.1704 and the early part of 1706, he read Newton’s book on rational (quantitative) mechanics and, afterwards, his book on optics in Clarke’s Latin translation. Second, towards the latter part of 1706, he and Clarke, a Norfolk clergyman, corresponded about matters relating to Newton’s two books, after which Clarke removed to London and the correspondence ceased. Third, in 1712 North received a letter from Clarke, requesting him to read and respond to his new publication on the philosophy of the Godhead. As Kassler details, each of these events presented a number of challenges to North’s values, as well as the way of philosophising he had learned as a student and practitioner of the common law. Because he never made public his responses to the challenges, her book also includes editions of North's notes on reading Newton’s books, as well as what now remains of the 1706 and later correspondence with Clarke. In addition, she presents analyses of some of North’s ‘second thoughts’ about the issues raised in the notes and 1706 correspondence and, from an examination of Clarke’s main writings, provides a context for understanding the correspondence relating to the 1712 book.
This book presents and analyzes Magistrate (Justice of the Peace) Henry Fielding's impact on law and literature through his pamphlets, periodicals and novels, in the context of laws, legal affairs, legal administration, and the social-economic political and legal environment present in 18th century England. I demonstrate and argue that among novels of all time the most extensive and diversified coverage of laws, Justices of Peace, lawyers, crimes, and the socio-economic environment, particularly rural 18th century England. Of all the noteworthy 18th century novelists or fiction writers, Justice Henry Fielding is the only one who was also a jurist. This book is also focused on demonstrating how extensively Fielding was consumed throughout his life and the area of law, from his early age to his death, but with a far broader spectrum, education, and experience than anyone except perhaps Lord High Chancellor Hardwicke and Sir William Blackstone. Justice Henry Fielding traveled a long and diversified path in the legal arena to reach the level of expertise, which he deployed in providing his public with Tom Jones, Amelia, and Joseph Andrews as well as his journals and political pamphlets.
Complicating a pervasive view of the ethical thought of the Victorians and their close relations, which emphasizes the domineering influence of a righteous and repressive morality, Wainwright discerns a new orientation towards an expansive ethics of flourishing or living well in Austen, Gaskell, Dickens, Eliot, Hardy and Forster. In a sequence of remarkable novels by these authors, Wainwright traces an ethical perspective that privileges styles of life that are worthy and fulfilling, admirable and rewarding. Presenting new research into the ethical debates in which these authors participated, this rigorous and energetic work reveals the ways in which ideas of major theorists such as Kant, F. H. Bradley, or John Stuart Mill, as well as those of now little-known writers such as the priest Edward Tagart, the preacher William Maccall, and philanthropist Helen Dendy Bosanquet, were appropriated and reappraised. Further, Wainwright seeks also to place these novelists within the wider context of modernity and proposes that their responses can be linked to the on-going and animated discussions that characterize modern moral philosophy.
New Men in Trollope's Novels challenges the popular construction of Victorian men as patriarchal despots and suggests that hands-on fatherhood may have been a nineteenth-century norm. Beginning with an evaluation of the evidence for cultural determinations of masculinity during Trollope's times, Markwick sets the stage with a discussion of the religious, philosophical, and educational influences that informed the evolution of Trollope's personal views of masculinity as he grew from boyhood into later manhood. Her treatment of his novels, drawing on a wide selection from across the oevre, shows that sensitive examination of Trollope's texts discovers him advancing a startlingly modern model of manhood under a veneer of conformity. Trollope's independent views on child-rearing, education, courtship, marriage, parenthood, and gay men are also discussed within the context of Victorian culture in this witty, original, and immensely knowledgeable study of Victorian masculinity.
Opening the way for a reexamination of Matthew Arnold's unique contributions to ethical criticism, James Walter Caufield emphasizes the central role of philosophical pessimism in Arnold's master tropes of "culture" and "conduct." Caufield uses Arnold's ethics as a lens through which to view key literary and cultural movements of the past 150 years, demonstrating that Arnoldian conduct is grounded in a Victorian ethic of "renouncement," a form of altruism that wholly informs both Arnold's poetry and prose and sets him apart from the many nineteenth-century public moralists. Arnold's thought is situated within a cultural and philosophical context that shows the continuing relevance of "renouncement" to much contemporary ethical reflection, from the political kenosis of Giorgio Agamben and the pensiero debole of Gianni Vattimo, to the ethical criticism of Wayne C. Booth and Martha Nussbaum. In refocusing attention on Arnold's place within the broad history of critical and social thought, Caufield returns the poet and critic to his proper place as a founding father of modern cultural criticism.
Concentrating on works by authors such as Fergus Hume, Arthur Conan Doyle, Grant Allen, L.T. Meade, and Marie Belloc Lowndes, Christopher Pittard explores the complex relation between the emergence of detective fictions in the 1880s and 1890s and the concept of purity. The centrality of material and moral purity as a theme of the genre, Pittard argues, both reflected and satirised a contemporary discourse of degeneration in which criminality was equated with dirt and disease and where national boundaries were guarded against the threat of the criminal foreigner. Situating his discussion within the ideologies underpinning George Newnes's Strand Magazine as well as a wide range of nonfiction texts, Pittard demonstrates that the genre was a response to the seductive and impure delights associated with sensation and gothic novels. Further, Pittard suggests that criticism of detective fiction has in turn become obsessed with the idea of purity, thus illustrating how a genre concerned with policing the impure itself became subject to the same fear of contamination. Contributing to the richness of Pittard's project are his discussions of the convergence of medical discourse and detective fiction in the 1890s, including the way social protest movements like the antivivisectionist campaigns and medical explorations of criminality raised questions related to moral purity.
The seventeenth-century poet and divine Thomas Traherne finds innocence in every stage of existence. Boundless Innocence in Thomas Traherne’s Poetic Theology traces innocence through Traherne’s works as it transgresses the boundaries of the estates of the soul. Recovering and reinterpreting a key but increasingly neglected theme in Traherne’s poetic theology, this book addresses fundamental misconceptions of the meaning of innocence in his work. Through a contextual and theological approach, it indicates the unexplored richness, complexity and diversity of this theme in the history of literature and theology.
The knowledge of truths, unlike the knowledge of things, has an opposite, namely error. So far as things are concerned, we may know them or not know them, but there is no positive state of mind which can be described as erroneous knowledge of things, so long, at any rate, as we confine ourselves to knowledge by acquaintance.
As James Brandon read and studied the Psalms over the years, he came to realize that the Lord was talking to our souls through these ancient songs. He was also struck by a book written in the 1800s by a man named Hawker, who after reading one of the Psalms would exclaim: “Oh my soul, what is this that thou hast found in the Holy Writ?” He would talk to his soul after reading the text. The author began to read the Psalms and reflect on what each one said to his soul. He has done that for fifty years. In this book, he focuses on the Psalms of Moses, which encompass Psalms 90 to 106. They may have been collected by “the men of Hezekiah” during the reign of King Hezekiah and/or by Ezra following the Babylonian Captivity. It was titled “The Numbers Book”—the Wilderness Sojourn and the Promised Land. (The Pulpit Commentary, Vol. 8, 254; The Companion Bible, “Psalms,” 720). The Psalms are a wonderland of devotion. They have enlightened the author’s mind and encouraged his spirit. They can do the same for you—all while providing principles for living this life as you help others walk with the Lord.
While immensely popular in the eighteenth century, current critical wisdom regards graveyard poetry as a short-lived fad with little lasting merit. In the first book-length study of this important poetic mode, Eric Parisot suggests, to the contrary, that graveyard poetry is closely connected to the mid-century aesthetic revision of poetics. Graveyard poetry's contribution to this paradigm shift, Parisot argues, stems from changing religious practices and their increasing reliance on printed material to facilitate private devotion by way of affective and subjective response. Coupling this perspective with graveyard poetry’s obsessive preoccupation with death and salvation makes visible its importance as an articulation or negotiation between contemporary religious concerns and emerging aesthetics of poetic practice. Parisot reads the poetry of Robert Blair, Edward Young and Thomas Gray, among others, as a series of poetic experiments that attempt to accommodate changing religious and reading practices and translate religious concerns into parallel reconsiderations of poetic authority, agency, death and afterlife. Making use of an impressive body of religious treatises, sermons and verse that ground his study in a precise historical moment, Parisot shows graveyard poetry's strong ties to seventeenth-century devotional texts, and most importantly, its influential role in the development of late eighteenth-century sentimentalism and Romanticism.
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