Abraham Kuyper is known as the energetic Dutch Protestant social activist and public theologian of the 1898 Princeton Stone Lectures, the Lectures on Calvinism. In fact, the church was the point from which Kuyper's concerns for society and public theology radiated. In his own words, ''The problem of the church is none other than the problem of Christianity itself.'' The loss of state support for the church, religious pluralism, rising nationalism, and the populist religious revivals sweeping Europe in the nineteenth century all eroded the church's traditional supports. Dutch Protestantism faced the unprecedented prospect of ''going Dutch''; from now on it would have to pay its own way. John Wood examines how Abraham Kuyper adapted the Dutch church to its modern social context through a new account of the nature of the church and its social position. The central concern of Kuyper's ecclesiology was to re-conceive the relationship between the inner aspects of the church—the faith and commitment of the members—and the external forms of the church, such as doctrinal confessions, sacraments, and the relationship of the church to the Dutch people and state. Kuyper's solution was to make the church less dependent on public entities such as nation and state and more dependent on private support, especially the good will of its members. This ecclesiology de-legitimated the national church and helped Kuyper justify his break with the church, but it had wider effects as well. It precipitated a change in his theology of baptism from a view of the instrumental efficacy of the sacrament to his later doctrine of presumptive regeneration wherein the external sacrament followed, rather than preceded and prepared for, the intenral work grace. This new ecclesiology also gave rise to his well-known public theology; once he achieved the private church he wanted, as the Netherlands' foremost public figure, he had to figure out how to make Christianity public again.
A comprehensive guide to American public gardens and arboreta, this two volume series provides a state-by-state listing of nearly 2,000 gardens accessible to the public. Each entry provides a general overview of the garden and/or arboretum, hours of operation, admission fees (if any), directions, and a list of special collections and activities.
With few exceptions, this work identifies every family that can be traced to the Passaic Valley prior to 1800. It is a massive compilation, treating several generations in the direct line, and it is surprisingly good in the elucidation of family relationships. Several years in preparation, this work names no fewer than 25,000 persons. The principal families covered are: Allen, Alward, Anderson, Badgley, Bailey, Ball, Barle, Bauldwell, Beach, Bebout, Bedell, Bedford, Bonnel, Boyle, Brittin, Broadwell, Brown, Burrows, Byram, Clark, Conklin, Connet, Cooper, Elmer, Enyart, Findlay, Finn, Frazee, French, Griffin, Hall, Hallock, Halsey, Hand, Hart, Heath, Hedges, High, Hill, Hole, Hurin, Jennings, Johnson, Jones, Kilpatrick, Lacy, Lamb, Lambert, Line, Littell, Little, Long, Ludlow, Ludlum, Lum, Lyon, Marshall, Martin, Maxwell, Meeker, Miller, Moore, Morehouse, Mulford, Noe, Oakley, Osborn, Parker, Parrot, Parsons, Pettit, Potter, Price, Prior, Raddin, Randolph, Riggs, Robison, Roff, Roll, Ross, Ruckman, Runyon, Rutan, Samson, Sayre, Scudder, Shipman, Shotwell, Simpson, Smalley, Smith, Spencer, Squier, Stelle, Stevens, Stites, Swain, Terril, Thomas, Thompson, Tilyou, Titus, Todd, Tomkins, Totten, Townley, Tucker, Vail, Valentine, Walker, Ward, Whitaker, Wilcox, Williams, and Wood.
Plundering the Egyptians focuses on the study of the Old Testament at Westminster Theological Seminary from to 1998. More specifically, it presents the lives and academic labors of Robert Dick Wilson (1929-1930), Edward Joseph Young (1936-1968), Raymond Bryan Dillard (1969-1993), and Tremper Longman III (1981-1998). These featured scholars were highly influential in changing the shape of Old Testament studies at Westminster through the introduction of novel scholarly tools and ideas that reveal methodological and theological development. Their individual historical contexts, scholarly contributors, and interactions with historical-critical scholarship are presented and analyzed. Modifications in their respective methodologies are highlighted and often indicate significant shifts within the Old Princeton-Westminster trajectory from an anti-critical stance toward a position of openness toward historical-critical methodology and its conclusions. The implications of these shifts within Westminster are important because they mirror the current change and challenges in evangelicalism today. Book jacket.
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