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Pietism, with is origins in late 16th- and early 17th-century German Lutheranism, emphasized conversion, union with Christ, and importance of Scripture. This volume is the most comprehensive collection of Pietist writings available in English.
In The Last Things Donald G. Bloesch takes up difficult and sometimes controversial themes such as the coming of the kingdom of God, the return of Jesus Christ, the life hereafter, the millennial hope, the final judgment, hell, heaven, purgatory and paradise. Wrestling with biblical texts that often take metaphorical form, Bloesch avoids rationalistic reductionism as well as timid agnosticism. While he acknowledges mystery and even paradox, Bloesch finds biblical revelation much more than sufficient to illuminate the central truths of a Christian hope articulated throughout the history of the church. The Last Things is not just a review of past Christian eschatology but a fresh articulation of the grace and glory of God yet to be consummated. The triumph of the grace of Jesus Christ and the dawning of hope beckon us to reach out in the power of the Spirit to receive that blessed future and the promise to renew the life of the church universal today.
In the broad context of Christianity as it developed over two millennia, and with special reference to the last three centuries, this discussion finds that Evangelicalism has repeatedly offered a reduced and distorted understanding of the faith. The evangelical outlook is much less scriptural than evangelicals generally assume. When it comes to appreciating the order of creation, our calling to develop integral Christian thinking and living, the religious significance of culture, and the coming of the kingdom, reductionist Evangelicalism struggles with its only rarely acknowledged deficiencies. As a result, we have all too often ended up with a Christianity shorn of its cosmic scope and wide cultural implications, and restricted to institutional church life and the cultivation of private spiritual experience. The consequences are frequently enervating and corrosive. Without disregarding what is important in the past, evangelicals are here challenged to take the Bible much more seriously, and thereby transcend the limitations of their habitual reductionism. Evangelicals are encouraged to embrace an integral and full-orbed understanding of Christian discipleship that will equip the faithful to address the deep and complex challenges of the twenty-first century.
"In this book, historian Ron Southern explores the early years of Fulneck's development, between 1750 and 1760, when it was called either after its site, Lambshill, or chapel, Gracehall. Through an exploration of the structure and symbolism of its architecture, the phenomenology of its spaces, and a close reading of their Congregation Diaries, Life Histories, and other original sources, he conjures a picture of the rituals of daily life in an English Moravian Settlement under the influence of their charismatic leader Count Zinzendorf."--Back cover.
Bethlehem, Pennsylvania, was a unique colonial town. It was the first permanent outpost of the Moravians in North America and served as the headquarters for their extensive missionary efforts. It was also one of the most successful communal societies in American history. Bethlehem was founded as a &"congregation of the cross&" where all aspects of personal and social life were subordinated to the religious ideal of the community. In Community of the Cross, Craig D. Atwood offers a convincing portrait of Bethlehem and its religion. Visitors to Bethlehem, such as Benjamin Franklin, remarked on the orderly and peaceful nature of life in the community, its impressive architecture, and its &"high&" culture. However, many non-Moravians were embarrassed or even offended by the social and devotional life of the Moravians. The adoration of the crucified Jesus, especially his wounds, was the focus of intense devotion for adults and children alike. Moravians worshiped the Holy Spirit as &"Mother,&" and they made the mystical marriage to Christ central to their marital intimacy. Everything, even family life, was to be a form of worship. Atwood reveals the deep connection between life in Bethlehem and the religious symbolism of controversial German theologian Nicholas von Zinzendorf, whose provocative and erotic adoration of the wounds of Jesus was an essential part of private and communal life. Using the theories of Ren&é Girard, Mary Douglas, and Victor Turner, Atwood shows that it was the Moravians&’ liturgy and devotion that united the community and inspired both its unique social structure and its missionary efforts.
This book explores the life and spirituality of John Cennick (1718–1755) and argues for a new appreciation of the contradictions and complexities in early evangelicalism. It explores Cennick’s evangelistic work in Ireland, his relationship with Count Zinzendorf and the creative tension between the Moravian and Methodist elements of his participation in the eighteenth-century revivals. The chapters draw on extensive unpublished correspondence between Cennick and Zinzendorf, as well as Cennick’s unique diary of his first stay in the continental Moravian centres of Marienborn, Herrnhaag and Lindheim. A maverick personality, John Cennick is seen at the centre of some of the principal controversies of the time. The trajectory of his emergence as a prominent figure in the revivals is remarkable in its intensity and hybridity and brings into focus a number of themes in the landscape of early evangelicalism: the eclectic nature of its inspirations, the religious enthusiasm nurtured in Anglican societies, the expansion of the pool of preaching talent, the social tensions unleashed by religious innovations, and the particular nature of the Moravian contribution during the 1740s and 1750s. Offering a major re-evaluation of Cennick’s spirituality, the book will be of interest to scholars of evangelical and church history.
Robert M. Price, a former Evangelical Christian, examines the confusing intersection of Christianity and superstition by asking questions. Is "practicing the presence of God" actually a variety of paranoia? Is having a "personal relationship with Jesus Christ" really akin to a child playing with an imaginary friend? At what point does a religious belief become an obsessive neurosis? Price finds that the source of superstition in Christianity is the objectification of the transcendent. As a result, he argues, many of the most destructive superstitions within Christianity are inessential accretions to the faith, interfering with life-transforming piety to the glad benefit of many of Christianity's adherents. Christians who believe that an unexamined faith is not worth having will profit from struggling with Jesus Christ Superstition.
This bestselling reference tool has been a trusted resource for more than 25 years with over 165,000 copies sold. Now thoroughly updated and substantially revised to meet the needs of today's students and classrooms, it offers cutting-edge overviews of key theological topics. Readable and reliable, this work features new articles on topics of contemporary relevance to world Christianity and freshened articles on enduring theological subjects, providing comprehensive A-Z coverage for today's theology students. The author base reflects the increasing diversity of evangelical scholars. Advisory editors include D. Jeffrey Bingham, Cheryl Bridges Johns, John G. Stackhouse Jr., Tite Tiénou, and Kevin J. Vanhoozer.
This contribution to the global history of ideas uses biographical profiles of 18th-century contemporaries to find what Salafist and Sufi Islam, Evangelical Protestant and Jansenist Catholic Christianity, and Hasidic Judaism have in common. Such figures include Muḥammad Ibn abd al-Waḥhab, Count Nikolaus Zinzendorf, Jonathan Edwards, John Wesley, Jean-Jacques Rousseau, and Israel Ba’al Shem Tov. The book is a unique and comprehensive study of the conflicted relationship between the “evangelical” movements in all three Abrahamic religions and the ideas of the Enlightenment and Counter-Enlightenment. Centered on the 18th century, the book reaches back to the third century for precedents and context, and forward to the 21st for the legacy of these movements. This text appeals to students and researchers in many fields, including Philosophy and Religion, their histories, and World History, while also appealing to the interested lay reader.