Download Free The Biblical Repertory And Princeton Review Book in PDF and EPUB Free Download. You can read online The Biblical Repertory And Princeton Review and write the review.

Charles Hodge (1797-1878) was one of nineteenth-century America's leading theologians, owing in part to a lengthy teaching career, voluminous writings, and a faculty post at one of the nation's most influential schools, Princeton Theological Seminary. Surprisingly, the only biography of this towering figure was written by his son, just two years after his death. Paul C. Gutjahr's book is the first modern critical biography of a man some have called the "Pope of Presbyterianism." Hodge's legacy is especially important to American Presbyterians. His brand of theological conservatism became vital in the 1920s, as Princeton Seminary saw itself, and its denomination, split. The conservative wing held unswervingly to the Old School tradition championed by Hodge, and ultimately founded the breakaway Orthodox Presbyterian Church. The views that Hodge developed, refined, and propagated helped shape many of the central traditions of twentieth- and twenty-first-century American evangelicalism. Hodge helped establish a profound reliance on the Bible among Evangelicals, and he became one of the nation's most vocal proponents of biblical inerrancy. Gutjahr's study reveals the exceptional depth, breadth, and longevity of Hodge's theological influence and illuminates the varied and complex nature of conservative American Protestantism.
"The five volumes of A History of American Magazines constitute a unique cultural history of America, viewed through the pages and pictures of her periodicals from the publication of the first monthly magazine in 1741 through the golden age of magazines in the twentieth century"--Page 4 of cover.
"Modern Reformed Theology In America Has shown astonishing variety in its expression. Grouped under the name "Reformed" are, in fact, five diverse traditions - the Princeton theology, Westminster Calvinism, the Dutch schools, Southern Reformed thought, and Neoorthodoxy. This book provides penetrating analysis of these five traditions and the two leading theologians of each. The result is an important advance in our understanding of what being Reformed has meant and what it should now mean in the late twentieth century." -- Publisher.
The Dictionary of Modern American Philosophers includes both academic and non-academic philosophers, and a large number of female and minority thinkers whose work has been neglected. It includes those intellectuals involved in the development of psychology, pedagogy, sociology, anthropology, education, theology, political science, and several other fields, before these disciplines came to be considered distinct from philosophy in the late nineteenth century. Each entry contains a short biography of the writer, an exposition and analysis of his or her doctrines and ideas, a bibliography of writings, and suggestions for further reading. While all the major post-Civil War philosophers are present, the most valuable feature of this dictionary is its coverage of a huge range of less well-known writers, including hundreds of presently obscure thinkers. In many cases, the Dictionary of Modern American Philosophers offers the first scholarly treatment of the life and work of certain writers. This book will be an indispensable reference work for scholars working on almost any aspect of modern American thought.
Here freshly researched, unprecedented stories regarding modern American thought and religious life show how the scholar Friedrich Schleiermacher (1768-1834) provides ongoing influence still. They describe his influence on universal rights, American religious life, theology, philosophy, history, psychology, interpretation of texts, community formation, and interpersonal dialogue. Schleiermacher is an Einstein-like innovator in all these areas and more. This work contrasts chiefly "evangelical liberal" figures with others (between circa 1835 and the 1920s). It also looks ahead to several careers extended well into the twentieth century and offers numerous characterizations of Schleiermacher's thought. In six tightly organized parts, fourteen expert historians chronologically discuss the following: (1) Methodist leaders (1766-1924); (2) Stuart, Bushnell, Nevin, and Hodge; (3) Restorationists, Transcendentalists, women leaders, Schaff, and Rauschenbusch; (4) Clarke, Mullins, Carus, and Bowne; (5) Dewey, Royce, Ames, Knudson, Brown, Fosdick, Cross, Jones, and Thurman--within contemporary contexts. Unexpectedly, John Dewey lies at the epicenter of the narrative, and Harry Emerson Fosdick and Howard Thurman bring it to its climax. Recently, evidence displays a broadening influence advancing rapidly. The sixth part of the book surveys modern historiography, Schleiermacher on history and comparative method and on psychology as a basic scientific and philosophical field. That section also provides a critical survey of histories of modern theology and offers concluding questions and answers. The three editors contribute twenty of the thirty-one chapters.
Evangelicals in nineteenth-century America had a headquarters at Princeton. Charles Hodge never expected that a former student of Princeton and his own replacement during his hiatus in Europe, John W. Nevin, would lead the German Reformed Church's seminary in a new, and in his mind, destructive direction. The two, along with their institutions, would clash over philosophy and religion, producing some of the best historical theology ever written in the United States. The clash was broad, influencing everything from hermeneutics to liturgy, but at its core was the philosophical antagonism of Princeton's Scottish common-sense perspective and the German speculative method employed by Mercersburg. Both Princeton and Mercersburg were the cautious and critical beneficiaries of a century of European Protestant science, philosophy, and theology, and they were intent on adapting that legacy to the American religious context. For Princeton, much of the new European thought was suspect. In contrast, Mercersburg embraced a great deal of what the Continent offered. Princeton followed a conservative path, never straying far from the foundation established by Locke. They enshrined an evangelical perspective that would become a bedrock for conservative Protestants to this day. In contrast, Nevin and the Mercersburg school were swayed by the advances in theological science made by Germany's mediating school of theology. They embraced a churchy idealism called "evangelical catholicism" and emphatically warned that the direction of Princeton and with it Protestant American religion and politics, would grow increasingly subjective, thus divided and absorbed with individual salvation. They cautioned against the spirit of the growing evangelical bias toward personal religion as it led to sectarian disunity and they warned evangelicals not to confuse numerical success with spiritual success. In contrast, Princeton was alarmed at the direction of European philosophy and theology and they resisted Mercersburg with what today continues to be the fundamental teachings of evangelical theology. Princeton's appeal was in its common-sense philosophical moorings, which drew rapidly industrializing America into its arms. Mercersburg countered with a philosophically defended, churchly idealism based on a speculative philosophy that effectively critiqued what many to this day find divisive and dangerous about America's current Religious Right.