The Christian Century and the Rise of the Protestant Mainline
585901
This work is a study of The Christian Century (TCC) magazine and the Protestant Mainline of the United States up to 1960.  It chronicles the history of The Christian Century, including the journal's constant battle with financial viability.

The Christian Century began in 1884 as The Christian Oracle, a publication of the Disciples of Christ denomination.  It was renamed The Christian Century in 1892.  It was on December 6, 1917 that The Christian Century officially declared itself "An Undenominational Journal of Religion."  With the advent of Christianity Today in 1956, TCC envisioned a "great struggle for the soul of American Protestantism" as well as a "great struggle to win the soul of America."

The term "mainline" came into use in the 1960s and was used to denote seven denominations that constituted the moderate to liberal wing of American Protestantism. 1960 was chosen for the end of this study because the author traces the decline of the mainline to that year.

I found this book fair and informative and would recommend it.
4200825
Theology is the study of God. In recent years, weve seen a steady increase of good solid systematic theologies that seek to lay out for readers what the authors think about a variety of theological issues. One of these recent volumes is The Christian Faith: A Systematic Theology for Pilgrims on the Way by Michael Horton. Over the years, Ive read quite a few systematic theology texts. Where Hortons effort shines the most is in not just its examination of what the Bible teaches, but its wide coverage across a variety of theological spectrums. The author demonstrates a high degree of knowledge about the topics he discusses from a biblical, historical and theological perspective. Along with this, he engages with various Christian movements from within the Protestant, Catholic, and Orthodox traditions.

Rather than get into every jot and tittle of this book as it is massive, I want to highlight a few things I appreciated about this book. First, as I noted in the first paragraph, this systematic theology is biblical. Those who are Reformed will appreciate how the author talks in covenantal language. Those who aren't Reformed will still appreciate the fair manner in which Horton engages the various perspectives on these theological issues. Second, this book is unapologetically written from a Reformed-Presbyterian perspective which means Reformed Baptists will likely not agree with Hortons view on baptism. Yet, agreeing on every point isn't needed for one to enjoy this book. What is needed is to consider what Dr. Horton says and to learn from it. If we as Christians are going to engage one another across our various theological perspectives, it is important that we understand what each other believes and why we believe it, especially when it comes to what can be rightly labeled as secondary and third order doctrines. The Christian Faith is systematic theology at its best, biblical, historical, engaging and practical. This explosive trifecta makes this a systematic theology worth picking up, and referencing for years to come.
1943678
Cahill wrote this book in 1932 which locates it historically and it needs to be read in the context of its time. With that one caveat, the book offers a complete and accessible compendium of Christian social thought. I found it after exploring classical Christian thought on economics, politics and society for over twenty years and this one book is a summary of all the key principles that today one must glean in scraps and controversy from a myriad of sources.

Much of its content is no longer politically correct, but that is not to say it is not correct. It will challenge many readers as it provides a critique of both the contemporary liberal and the contemporary conservative. For those with the humility to accept the possibility that their preferred modern ideology may not be as watertight as they would like, this is an excellent call to reflection. It also points attention to some issues that have now passed beyond the politically correct to the socially taboo. These too should give rise to reflection, especially in the light of the fact that Cahill was in no way controversial for his 1932 audience.

For those who believe that there may be some unchanging principles at the base of human society, this book is a presenation of what those principles were understood to be eighty years ago. In addition they represent connections to the longer Christian tradition as understood within the Catholic intellectual tradition.

Overall, the book presents in a single volume a thesis for the ordering of society that has perhaps been validated in recent times through its denial and the resulting social chaos of the west. Some notions that were commonplace for Cahill's audience may now seem unacceptable, but the thoughtful reader may find this as much opportunity to reflect on the grounds for their current rejection as grounds to reject the older position.
271613
The Christianity that shapes our world today, was profoundly influenced by the Reformation -- Roman Catholicism as much as evangelical Protestantism.  For conservative evangelicals who prize the notion of sola Scriptura (Scripture alone), the Reformation represents a great restoration of the importance of Scripture and a revival of the true and saving doctrine of justification by faith on the basis of the merits of Christ alone, and by God's free grace.

Any study of the Reformation does well to focus on the many documents and books written in that era.  Some of the truly great Christian writings hail from that era.  Luther's commentary on Galations, and Calvin's "Institutes of the Christian Religion" deserve the attention of Christians of our own era as much as they shaped those in the midst of the Reformation.  But there are scores of additional writings by other lesser known figures of that time, which do much to open our understanding of what actually was happening in that time, now nearly 500 years ago.

A Reformation Reader, edited by Denis Janz, brings these lesser known documents, and figures, to light.  Zwingli's Swiss Reformation work and writings; the Anabaptist movement and their writings - most notably the the Schleitheim Confession; and the English reformers Cranmer and Cromwell all are illuminated through Janz's inclusion of key documents and insights into their role in the Reformation era.  The context of the Reformation is made more vivid and clear by his inclusion of pre-Reformation Catholic authors and sentiments, and a discussion of the counter Reformation and the Catholic Council of Trent.

Janz introduces each section with a brief introduction to that segment of the Reformation.  The pre-Reformation, Luther, Calvin, Swiss Reformation, Anabaptist movement, English Reformation and the counter Reformation movements are all represented.  Janz brings up various scholarly disputes in how to interpret the Reformation.  He does a good job staying neutral and explaining what the questions are.  He presents documents that are able to challenge both viewpoints, and he encourages a study of the texts themselves.

This book includes a wide array of material.  It certainly would serve well as a text book for covering the history of that era.  The role of women in society in that day is explored alongside the other more typical theological disputes.  Janz includes the writings of female characters throughout the book to serve that goal.

The book is more than a textbook, however.  It provides a fascinating amount of material for the average Christian lay reader to explore.  I enjoyed the historical perspective and the inclusion of many of the original writings of the key players in the Reformation.  Most readers today don't acquaint themselves with historical writings of that era, and so the selections from Calvin's Institutes and Luther's writings, for instance, allows for a first encounter with some of the key leaders in the Church's history.  It is hoped that this book will spur on its readers to desire a deeper reading of the classic writings of the Christian faith.  I know it has done that for me.

I will point out just a few of the many interesting selections I enjoyed here.  They are selections from Thomas a Kempis' "The Imitation of Christ", Erasmus' "The Abbot and the Learned Lady", some of the actual indulgences of the era of Luther, Luther's 95 Theses, Luther's Preface to the New Testament, Zwingli's "Of Freedom of Choice in the Selection of Food", Zwingli's 67 Theses, the Anabaptist Schleitheim Confession, an autobiographical account of Calvin's life, letters and judgment concerning Servetus, and Thomas Cranmer's Preface to the Great Bible.

I highly recommend this book, and the study of this important time in Christian history.  My thanks go out to James Pfeiffer of Augsburg Fortress Press for providing me with a review copy of this book at my request.
930913
The notion of a consumer driven Christianity having invaded the Protestant-American church landscape is not a "new" phenomenon. As Nathan O Hatch clearly reveals, in his incredibly insightful and scholarly book "The Democratization of American Christianity",  that this consumerist impulse had its beginnings in post revolutionary America. That is, when an unbridled "freedom of religion" opened the door, for the first time, to the notion of religious "choice". And once the religious "choice" dynamic entered into the life of the church a religious "free-market place" was automatically created. And make no mistake, it is a market place with all the dynamics of a free market place (e.g. supply, demand, cut-throat competition and efficiency). And that so-called "free" religious market place has been with America for well over 200 years. Today, we are only witnessing its ultimate trajectory and extreme forms. Thus, the truth of the matter is, that the church had originally open the door to a present day rampant "consumer capitalism" long ago under the democratic impulse of "freedom". And so, we reap what we sow.
4029601
Four Views on The Spectrum of Evangelicalism
2011 by Andrew David Naselli, Collin Hansen, Kevin T. Bauder, R. Albert Mohler Jr., John G. Stackhouse Jr., and Roger E. Olson
Published by Zondervan
222 pages

First thing, looking at the Contributors and Editors, I need to start using either my middle name or at least my middle initial.

Nasselli (introduction) and Hansen (conclusion) are the editors, the other four each contributed a "view" of their particular stance and a "response" to each of the other views.  This book is another example of the many point/counter-point type of books. I have always found this style to be helpful, as was this book.

Bauder represents Fundamentalism; Mohler Confessional Evangelicalism; Stackhouse Generic Evangelicalism; Olson Postconservative Evangelicalism.

I don't know what to call myself. I'm don't call myself a Baptist, but I am not any other denomination. I don't call myself a Calvinist, but I am sure not an Arminian. I don't call myself a fundamentalist, but I am certainly not an Evangelical. After reading this book I still don't have an answer, but it did solidify my not wanting to be associated with Evangelicalism.

Let's start with the good. They managed to find a representative of the fundamentalist persuasion who didn't live up (or down?) to the stereotypes. Kevin Bauder explained and defended his view very well. He embodies a "fundamentalism worth saving". He also comes from a sphere of fundamentalism I didn't even know existed until I had grown disenchanted with the fundamentalism I grew up with. Bauder is the past president of and current research professor at Central Baptist Theological Seminary in Minneapolis. The position he took was that the gospel draws the boundary of Christian fellowship and that Christians must limit their cooperation with other Christian leaders who will not separate from those who deny the gospel. Of course it is this "separation" stance that clearly distinguishes fundamentalism from the other three views.

Al Mohler is the president of the Southern Baptist Theological Seminary in Louisville, KY (where my son-in-law is about to graduate from). Mohler has a unique gift of articulating a Christian World View. In my opinion, at his blog he has written some of the finest articles defending the Christian position on contemporary issues. Yet, I don't think he did his best work here. It is ironic that a "Baptist" would represent the "confessional" position, but he did make it clear why Evangelicalism needs boundaries.

To me, there really are only two views in this book. Bauder and Mohler represent one side of the Evangelical divide and Stackhouse and Olson the other. Bauder and Mohler were mostly on the same page whereas Stackhouse and Olson were on the opposite page. This leads to the bad.

Stackhouse and Olson believe that Evangelicalism defies precise definition. They may not believe that anything goes, they just can't say what. They won't allow any boundaries. They both go as far as to say that even that which is essential to the gospel can be denied by someone who is an Evangelical.

There is no consensus on what is an Evangelical.  Perhaps there really can't be. If "evangelicalism" is a movement, then its broad tent is always expanding to include anyone who claims to be one. I don't claim to be one for that reason.

Reviewed by Greg P. Wilson (or does Gregory Paul sound better? Or G. P. Wilson? Or Gregory P. Wilson? See I really don't know what to call myself).
4097288
This review is based on the 1965 hardcover edition published by Abington.  If you have ever wondered why and to what extent churches fracture, this book provides a useful perspective.  The 7 primary categories of churches and the relationship to mainline denominations is a valuable way to think about and organize the divisions in the church. Don't look for critiques or comparions of particular churches.  However, once you see the author's way of organizing churches, you can plug in any particular church.
4210274
Eddie Gibbs, ChurchMorph: How Megatrends Are Reshaping Christian Communities (Grand Rapids, MI: Baker Academic, 2009). $17.99, 222 pages.

According to Eddie Gibbs, five megatrends are convulsing the Western church. They are the shifts from modernity to postmodernity, from the industrial age to the information age, from Christendom to post-Christendom, from production to consumerism, and from religious identity to spiritual exploration.

The response of Western Christians to these shifts varies. Some are ignorant of the megatrends; some purposefully ignore them. Others, however, are rethinking what it means to be a church in the new Western cultural context. ChurchMorph is a taxonomy and interpretation of their efforts.

Many of these efforts can be described as emergent or missional. Although those terms arose in different contexts--the former from the grassroots, the latter from the academy--they share a goal: to retool the Western Christian church as a missionary force within the West itself.

Gibbs groups these responses into six categories: fresh expressions, megachurches, urban mission, the new monasticism, non-denominational church networks, and alt.worship. For each category, he provides numerous examples of churches in American, Canada, and England that fall (roughly) under the category. He summarizes their varying approaches, explains their rationales, and offers a critique.

Only time will tell whether any of these efforts will retool the Western church and help reverse the decline of Christian faith in the West. But failure to make any adjustments to the West's new cultural realities is a commitment to missional failure. The church that refuses to morph in some way, as Gibbs puts it, is already becoming moribund.
3534472
This is truly a great book for those who want a concise history of the development of Western Theology. What makes it truly outstanding is that it's not just a history lesson, but it explains the discussion's implications/relevancy for contemporary theology. You won't need to be an expert to follow the discussion (though some knowledge of church history might be helpful, though not necessary).

As an evangelical, I have been rather frustrated with evangelicalism's view of salvation as simply a door into heaven. It has left me despairing of relevancy considering the fact that I'm not in heaven yet but still living in the here and now. This book explains how much of traditional Christian theology (including evangelicalism but also Catholicism and liberal Protestantism) is based on a specific interpretation of the Bible and theology originally based on Tertullian's legalistic theology (what the author calls type A theology: the Bible is a set of laws to be obeyed). This theology has been mixed with Augustine's Neo-Platonism (type B theology) resulting in the theology dominant in the West:a theology that interprets Scripture as a set of fixed, universal truths that need to be followed. God is the Judge that will punish any deviation herefrom.

But the author shows that there was an early theology, originally from Syria and probably closest to the tradition of the New Testament. The author calls it type C theology and considers Irenaeus its main exponent. This type of theology has disappeared due to social and political circumstances. But it's a theology that considers the Christian faith not a set of rules to be obeyed, but God's active participation in the history of mankind. In this theology history is the stage where His purposes will unfold, where His kingdom of justice will be established. This Christianity is not just relevant for the individual Christian who wants to "change his bad behavior" but for the whole Christian community fighting evil in all its forms and manifestations (including society's). And thank God this theology is experiencing a revival thanks to the end of modernity, the fight for social justice (for blacks, women, the poor) and the resurgence of the younger churches from the Third World (and I'm a woman from the Third World).

Anyways, a book that has made me think extensively and is helping me free myself from more traditional theology that IMHO has immasculated much of the liberating, earth-shaking, life-transforming, yes, even politically subversive elements of the gospel.
1549745
DG Hart explains how there is more in common between evangelicals and mainline Protestants than confessionalists. He does an awesome job in tracing why confessionalists are less popular but more faithful to historic Christianity than evangelicals and liberals. He's a sharp historian who is slightly out of the mainstream, but demands as much respect as a Noll or Marsden. A must read for thoughtful Christians and those who study religion in America.
611836
Martin Luther and his 95 theses against the theology and operation of the Roman Catholic Church on October 31, 1517. was the spark which ignited the Protestant Reformation. Or so the story goes. Dr. Carlos M.N. Eire a distinguished professor of history at Yale has done himself proud by authoring this massive (almost 900 pages of small print text) tome on European religion, politics and societal developments between 1450-1650. The author attributes the invention of the printing press, the rise of national states and the various pushes being made in Roman Catholicism for the fragmentation of the church universal. We see such events and persons described with a novelistic flair for the dramatic and important. We learn of:
Martin Luther and the development of Lutherism; Reformed Christianity in Geneva under John Calvin and Zurich under Zwingli; Radical Christianity as exemplified by such men as Thomas Munster; the establishment of the Jesuits guided by Loyola and Xavier and the religious history in such diverse kingdoms as the British  Isles, Germany, France and Italy. We see the Counter Reformation move for reform in its Baroque culture, the growth of foreign missions and witchcraft and persecution across the broad span of the European scene.
  My brief comments barely scratch the surface of this profound product of scholarship. As a Presbyterian minister I would highly recommend this book for anyone lay or clergy who wants a fresh perspective on the seminal paradigm shift in Western Culture called the reformations. Anyone needs to digest this material who wishes a different insight into the modern world and the trajectory of history. An excellent book which will become a classic of scholarship for years to come. Highly Recommended!
2304734
Mark Noll wrote this book with the goal of describing how Christian theology gradually became more comfortable using the catchwords and ideas of the American political scene (liberty, freedom, virtue, rights, common sense, reason). Noll shows that even though Calvinist and Arminian and Wesleyan thought may not have radically changed because of American republicanism, the way they were packaged and presented were.

In this book, we begin with the traditional Reformed ideas of Jonathan Edwards. We see how Calvinists in America were quick to side with the colonies in the years leading up to the Revolutionary War. We see how even George Whitefield was somewhat sympathetic toward the colonial cause, though he tended to shy away from preaching politics.

We read of John Wesley's opposition to the American form of government, as he reveals that he has not met one republican who was a good Christian.

We see how Thomas Paine's writings were very influential in promoting reason and common sense, and how this influenced preachers of the faith, such as Timothy Dwight, the new President of Yale, who rumor has it spend six months in 1795 challenging his students to a debate on whether or not the Bible was the Word of God.

We see how Charles Finney incorporated populist American jargon into his revival sermons. We also see his ardent opposition to the American slavery system.

Speaking of slavery, the last 100 pages of the book deals with how people of differings theological persuasions dealt with this divisive issue. Noll seems sorry to report that the pro slavery people did a better job of supporting their view from scripture than the abolitionists did.

Noll also seems ready to blame the Reformed Literal Method of interpreting scripture for influencing people to support the institution of slavery.

There is also an interesting discussion about the theological reflections of Abraham Lincoln. Noll notes that the 16th President of the United States was no evangelical and that he wasn't an active member of any organized church.

In fact, Noll contends that none of the notable founding fathers of the United States were evangelicals.

I recommend this book to history students and those who are interested in the history of Christianity in America. This book is a nice complement to Noll's earlier "History of Christianity in the US and Canada."

But the reason why I give this book 4 stars instead of five is that most of the time, it makes for tedious reading. The sections on the development of Holiness theology after Asbury was engaging, and the section about slavery held my attention as well.

But the bulk of the book is tough, academic reading. You may want to read instead Noll's more accessible book "The Rise of Evangelicalism."

Rev. Marc Axelrod
697668
Saving Jesus from the Church is a wake up call to the 21st century church.  Rather than lamenting declining membership and waning cultural influence of the mainline faith communities, Meyers travels back to the beginning of Jesus' life and embodied teaching to find a new way forward that is faithful to the earliest ways of those who sought to follow Jesus.  The book begins with an introduction in which the author dreams of multiple characterizations of what Christianity is or could become that would lead him to feel he was not Christian and ends with a concluding chapter in which he restates his dream positively by sharing several descriptions of what Christianity is or could become that would assure him that he wants to continue on with his life of faith as a follower of Jesus.  Situated between these contrasting visions are ten chapters focused on explaining why things as they currently are must be deconstructed so that one can reconstruct a 21st century faith that is far more consistent with that of the earliest decades of the first century CE.  Scholarly yet pastoral, these chapters capture a new way of seeing one's faith that is more ancient than even the later New Testament books.  The chapters are titled:

Jesus the Teacher, Not the Savior
Faith as Being, Not Belief
The Cross as Futility, Not Forgiveness
Easter as Presence, Not Proof
Original Blessing, Not Original Sin
Christianity as Compassion, Not Condemnation
Discipleship as Obedience, Not Observance
Justice as Covenant, Not Control
Prosperity as Dangerous, Not Divine
Religion as Relationship, Not Righteousness
2573818
Merkt does a very fine job of exploring the potential applicability of the alleged consensus of the undivided Catholic Church of the first five hundred years. His case study is the German theologian Georg Calixt, an ecumenical thinker who lived during the madness of the Thirty Years War. Calixt sought religious toleration, if not reunification, on the basis of what was common to the entire Christian Church before it splintered into East and West, Protestant and Catholic. Calixt's quest proves quixotic and did not stand the test of time, but it is still worth reading about. Those interested in the church fathers or ecumenism will appreciate this work.
1920252
In this book by Professor Olson, Christian history and theology is examined for the many differences and similarities that have characterized different denominations and presuppositions.  The aim of this book seems fairly simple: to find a common bond that all Christians everywhere can unite under and find agreement.  Olson's plea is for a synthesis over analysis (that is, to examine our theology very thoroughly and rigorously but to press this examination to unity rather than division, which has most often been the case).
Moving through twelve major/basic theological categories (Sources, Revelation, Scripture, God, Creation, Providence, Humanity, Jesus Christ, Salvation, Church, Life beyond Death, and the Kingdom of God), Olson presents the reader with a broad overview of what has typically and historically been held by varying denominations and sects among Christianity.
Again, Olson's goal in all of this is twofold: to present a 'handbook' of sorts for the new student(s) of historical theology and to make a case for a "both-and" theology rather than a divisive position.  Although I feel that he falls short of this goal on two or three of the major theological positions, Olson does well in making this a reality that can be worked towards in the theological arena, even presenting the reader with more of a practical, "how-to"-type goal of what this "both-and" can look like.
On the whole, this book is an outstanding read and a tremendous resource.  Olson writes very well and often times inspiring as he shares this vision of the theological horizon.  This promises to be a great treasure and addition for libraries of pastors, theologians, students, and lay-persons.
Although the "both-and" isn't always going to be present, the overall vision has been set for a goal towards which our modern theology can progress.
4468910
This is a brief and personal "review."
I spent a good decade or more, in adolescence and early adulthood, in an Evangelical Protestant subculture where belief in Dispensational Premillenialism (one of the four views dealt with in this book) was equated with Christian orthodoxy. The other three views were dismissed, in essence, as disbelief in Christ's second coming or as utopian/Pelagian. But I could not command my belief, and I never thought Dispensationalists dealt responsibly with scripture or, for that matter, with the daily newspaper from which they gleaned daily "confirmation" of their views.
Anthony Hoekema's defense of Amillennialism in the IVP original (1977) exposed the Dispensationalist lie that Amillennialism disbelieved in the second coming. It was the wedge that opened the door to my embrace of Calvinism and, decades later, Eastern Orthodoxy (which, in Protestant terms, is probably Amillennial - we really don't even ask quite the same questions as Protestants do about eschatology).
How can I not be delighted that it's still in print? Highly recommended for anyone who can't quite command their belief in Dispensationalism, which remarkably continues its grip despite predictive failures almost as spectacular as Harold Camping's.
2131744
Many people in the church today do not know much about their denomination's history and even less about the history of other Christian denominations.  Why is it important to know these things?  What is the difference?  Hamilton begins to answer these questions in this study while providing the historical knowledge and background needed to understand the branches on Christianity's family tree.  Starting at the very beginning with Orthodoxy and leading up to Methodism, Hamilton shows where eight different Christian denominations originated and what distinguishes them from each other.  The emphasis is on what we can learn from other denominations rather than what is wrong about other denominations.  In each session, we see a little bit of our own history and understand more about the overall history of Christianity.  Hamilton brings it together beautifully at the end as the image of a tree emerges from the map of denominations that has grown throughout the study.  By learning more about all of Christianity, we can find new ways to glorify God and love our neighbors.

The study covers Orthodoxy, Catholicism, Lutheranism, Presbyterianism, Anglicanism, Baptists, Pentecostalism, and Methodism.  With the introductory and concluding chapters, there are ten sessions.  Each session has a video portion that features Hamilton's sermons on these denominations and interviews with local church leaders.