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In shaping the modern academy and in setting the agenda of modern Christian theology, few institutions have been as influential as the German universities of the nineteenth century. This book examines the rise of the modern German university from the standpoint of the Protestant theological faculty, focusing especially on the University of Berlin (1810), Prussia's flagship university in the nineteenth century. In contradistinction to historians of modern higher education who often overlook theology, and to theologians who are frequently inattentive to the social and institutional contexts of religious thought, Thomas Albert Howard argues that modern university development and the trajectory of modern Protestant theology in Germany should be understood as interrelated phenomena.
"Sorkin is right to argue that enlightenment and faith went together for most participants in the Enlightenment, and that this is a major topic that has been relatively neglected. He has written an outstanding and eminently accessible book bringing the whole question centrally to scholars' attention. He skillfully demonstrates that all confessions and religious traditions found themselves very much in a common predicament and sought similar solutions."--Jonathan Israel, Institute for Advanced Study "Powerfully cogent. Sorkin seeks to show that the 'religious Enlightenment' was not a contradiction in terms but was an integral and central part of the Enlightenment. Anyone interested in the history of the Enlightenment in particular or the eighteenth century in general will want to read this book. Sorkin is one of the leading scholars working in the field. His scholarship is as wide as it is deep."--Tim Blanning, University of Cambridge
Theology and the University in Nineteenth-Century Germany examines the dual transformation of institutions and ideas that led to the emergence of theology as science, the paradigmatic project of modern theology associated with Friedrich Schleiermacher. Beginning with earlier educational reforms across central Europe and especially following the upheavals of the Napoleonic period, an impressive list of provocateurs, iconoclasts, and guardians of the old faith all confronted the nature of the university, the organization of knowledge, and the unity of theology's various parts, quandaries which together bore the collective name of 'theological encyclopedia'. Schleiermacher's remarkably influential programme pioneered the structure and content of the theological curriculum and laid the groundwork for theology's historicization. Zachary Purvis offers a comprehensive investigation of Schleiermacher's programme through the era's two predominant schools: speculative theology and mediating theology. Purvis highlights that the endeavour ultimately collapsed in the context of Wilhelmine Germany and the Weimar Republic, beset by the rise of religious studies, radical disciplinary specialization, a crisis of historicism, and the attacks of dialectical theology. In short, the project represented university theology par excellence. Engaging in detail with these developments, Purvis weaves the story of modern university theology into the broader tapestry of German and European intellectual culture, with periodic comparisons to other national contexts. In doing so, he Purvis presents a substantially new way to understand the relationship between theology and the university, both in nineteenth-century Germany and, indeed, beyond.
Historian and minister William Robertson was a central Scottish Enlightenment figure whose influence reached well beyond the boundaries of the British Isles. In this reception study of Robertson's work, Laszlo Kontler shows how the reception of Robertson's major histories in Germany tests the limits of intellectual transfer through translation.
Over the course of thirty years, Hermann Samuel Reimarus (1694-1768) secretly drafted what would become the most thorough attack on revelation to date, ushering the quest for the historical Jesus and foreshadowing the religious criticism of the new atheism of the twentieth century. Peeling away the layers of Reimarus’s radical work by looking at hitherto unpublished manuscript evidence, Ulrich Groetsch shows that the Radical Enlightenment was more than just an international philosophical movement. By demonstrating the importance philology, antiquarianism, and Semitic languages played in Reimarus’s upbringing, scholarship, and teaching, this new study provides a vivid portrayal of an Enlightenment radical at the cusp of the secular age, whose debt to earlier traditions of scholarship remains undisputed.
Medieval western theologians considered the Johannine comma (1 John 5:7-8) the clearest biblical evidence for the Trinity. When Erasmus failed to find the comma in the Greek manuscripts he used for his New Testament edition, he omitted it. Accused of promoting Antitrinitarian heresy, Erasmus included the comma in his third edition (1522) after seeing it in a Greek codex from England, even though he suspected the manuscript's authenticity. The resulting disputes, involving leading theologians, philologists and controversialists such as Luther, Calvin, Sozzini, Milton, Newton, Bentley, Gibbon and Porson, touched not simply on philological questions, but also on matters of doctrine, morality, social order, and toleration. While the spuriousness of the Johannine comma was established by 1900, it has again assumed iconic status in recent attempts to defend biblical inerrancy amongst the Christian Right. A social history of the Johannine comma thus provides significant insights into the recent culture wars.
Pietism is a reform movement originating among German Lutherans in the 17th century. It focused on personal faith, reacting against Lutheran Church's emphasis on doctrine and theology over Christian living. The movement quickly expanded, exerting anenormous influence on various forms of Christianity, and became concerned with social and educational matters. Indeed, Piestists showed a strong interest in issues of social and ecclesial reform, the nature of history and historical inquiry, the shape and purpose of theology and theological education, the missional task of the church, and social justice and political engagement. Though, the movement remained largely misunderstood, especially in Anglo-American contexts: negative stereotypes depicted Pietism as a quietist and sectarian form of religion, merely concerned with the 'pious soul and its God'. The main proposal of the editors of this volume is to correct this misunderstanding: assembling a deep collection of essays written by scholars from a variety of fields, this work demonstrates that Piestism was a movement characterized by great depth and originality. Besides, they show the vitality and impulse of Pietism today and emphasize the ongoing relevance of the movement for contemporary problems and questions.
"The Lost History of Liberalism challenges our most basic assumptions about a political creed that has become a rallying cry - and a term of derision - in today's increasingly divided public square. Taking readers from ancient Rome to today, Helena Rosenblatt traces the evolution of the words "liberal" and "liberalism," revealing the heated debates that have taken place over their meaning. In this timely and provocative book, Rosenblatt debunks the popular myth of liberalism as a uniquely Anglo-American tradition centered on individual rights. It was only during the Cold War and America's growing world hegemony that liberalism was refashioned into an American ideology focused so strongly on individual freedoms."--
The English and American deists rejected Christianity, which they believed portrayed God as cruel. In The Spirituality of the English and American Deists, Waligore shows how the deists were the first group of modern thinkers who were spiritual but not religious.
Jacob and Esau is a profound new account of two millennia of Jewish European history that, for the first time, integrates the cosmopolitan narrative of the Jewish diaspora with that of traditional Jews and Jewish culture. Malachi Haim Hacohen uses the biblical story of the rival twins, Jacob and Esau, and its subsequent retelling by Christians and Jews throughout the ages as a lens through which to illuminate changing Jewish-Christian relations and the opening and closing of opportunities for Jewish life in Europe. Jacob and Esau tells a new history of a people accustomed for over two-and-a-half millennia to forming relationships, real and imagined, with successive empires but eagerly adapting, in modernity, to the nation-state, and experimenting with both assimilation and Jewish nationalism. In rewriting this history via Jacob and Esau, the book charts two divergent but intersecting Jewish histories that together represent the plurality of Jewish European cultures.