Knowledge of the ideas of the theologian Emanuel V. Gerhart is essential for understanding nineteenth-century American theology. Gerhart was one of the first to introduce a complete systematic Christocentric theological system to Americans. His Institutes of the Christian Religion developed the ideas of European theologians and promoted the effort to systematize Mercersburg theology. Gerhart embraced German idealism rather than Scottish philosophy in his scholarship. As a mediating theologian, he attempted to reconcile historical Christianity with modern culture. His lectures, essays, and texts addressed the religious challenges and intellectual issues of his day from a Christocentric perspective. Together they were a major contribution to the Mercersburg Movement in particular and American theology in general from the antebellum period to the progressive era. His publications were devoted to a range of disciplines that included education, philosophy, and theology. This volume portrays Gerhart's core theological ideas as found in his main texts and offers introductory commentaries and gives the historical background for his intellectual contributions.

Knowledge of the ideas of the theologian Emanuel V. Gerhart is essential for understanding nineteenth-century American theology. Gerhart was one of the first to introduce a complete systematic Christocentric theological system to Americans. His Institutes of the Christian Religion developed the ideas of European theologians and promoted the effort to systematize Mercersburg theology. Gerhart embraced German idealism rather than Scottish philosophy in his scholarship. As a mediating theologian, he attempted to reconcile historical Christianity with modern culture. His lectures, essays, and texts addressed the religious challenges and intellectual issues of his day from a Christocentric perspective. Together they were a major contribution to the Mercersburg Movement in particular and American theology in general from the antebellum period to the progressive era. His publications were devoted to a range of disciplines that included education, philosophy, and theology. This volume portrays Gerhart’s core theological ideas as found in his main texts and offers introductory commentaries and gives the historical background for his intellectual contributions.

John Williamson Nevin’s life has never been given the full attention that it deserves. That may be due in part to the controversial nature of his thinking. Yet in many respects, his enormous contribution to American religious history is acknowledged by those who have read him. He stood out as the great advocate of evangelical catholicism, and his call for a thorough examination of the place of the church in nineteenth-century theology was revolutionary. It was Nevin who first saw the threat to the church in the erosion of faith in the church as a divine institution sacramentally entrusted by God with the reclamation of the whole world—an erosion that occurred well before the Civil War in the hypersubjectivity of Protestant America.

By exploring the significant influence of German theology, especially mediating theology, on American religious thought, this book sheds new and welcome light on nineteenth-century American Reformed theology. It is the first full-scale examination of that influence on the Mercersburg theology of Emanuel V. Gerhart and the Princeton theology of Charles Hodge. Annette Aubert shows that in the development of their works, Gerhart and Hodge took into account both the tradition of the church and the contemporary theological developments in Europe, especially Germany. Aubert masterfully incorporates the German sources of Schleiermacher, Ullmann, Tholuck, Hagenbach, Dorner, Hengstenberg, and other nineteenth-century German scholars to show that the work of Gerhart and Hodge is much better appreciated when interpreted in a wide intellectual and religious context. Aubert's organic and transatlantic approach offers a deeper understanding of the American Reformed theology of two influential thinkers and illuminates the extent of the cross-fertilization between American and German thought.

This volume is a collection of essays on church history by John Williamson Nevin (1803-86), the theological creator of Mercersburg Theology. Nevin and his colleague Philip Schaff were attempting to reorient American ecclesial thought to be more historical. Most American theologians of the period posited a period of spiritual decline soon after the New Testament, lasting until the Protestant Reformation. They believed the ongoing task of the children of the Reformation was to remake the church in the mold of the apostolic faith. In these essays, Nevin was seeking to establish a more unified historical narrative that saw the Reformation as an essential outgrowth of the medieval Catholic church. Nevin's search for an answer to the church question--what is the church?--demanded a focus on history as an unfolding, teleological journey. Nevin's search for history is part of his larger search for catholicity in the American Protestant church. These writings are an important part of the larger theological project that is known as Mercersburg Theology, which is being explored in the volumes of this series.

From the closing decades of the eighteenth century, German theology has been a major intellectual force within modern western thought, closely connected to important developments in idealism, romanticism, historicism, phenomenology, and hermeneutics. Despite its influential legacy, however, no recent attempts have sought to offer an overview of its history and development. Oxford History of Modern German Theology, Vol. I: 1781-1848, the first of a three-volume series, provides the most comprehensive multi-authored overview of German theology from the period from 1781-1848. Kaplan and Vander Schel cover categories frequently omitted from earlier overviews of the time period, such as the place of Judaism in modern German society, race and religion, and the impact of social history in shaping theological debate. Rather than focusing on individual figures alone, Oxford History of Modern German Theology, Vol. I: 1781-1848 describes the narrative arc of the period by focusing on broader intellectual and cultural movements, ongoing debates, and significant events. It furthermore provides a historical introduction to each of the chronological subsections that divides the book. Moreover, unlike previous efforts to introduce this time period and geographical region, the volume offers chapters covering such previously neglected topics as religious orders, the influence of Romantic art, secularism, religious freedom, and important but overlooked scholarly initiatives such as the Corpus Reformatorum. Attention to such matters will make this volume an invaluable repository of scholarship and knowledge and an indispensable reference resource for decades to come.

Schleiermacher is now regarded as an influential figure in the history of Christian thought, theories and methods in religious studies, and hermeneutics. The German-language critical edition of his work beginning in 1980, Schleiermacher Kritische Gesamtausgabe, and English translations of key portions of his corpus beginning in the late nineteenth century, have allowed scholars to investigate the richness of his thought. German scholars have often focused on Schleiermacher's ties to early modern philosophy, his aesthetics, hermeneutics, and theory of religion, while English-speaking scholars have often focused on the theological influences and implications of Schleiermacher's work. Over the last 30 years, both German and Anglophone scholars have been at work translating and analyzing key texts. This Handbook gathers authoritative interpretations of Schleiermacher's work from both German and English-speaking scholars, bringing together the best that Schleiermacher scholarship has to offer. The chapters are divided into three parts. The first part offers a clear and nuanced understanding of Schleiermacher's own historical and intellectual context. The second part presents a close analysis of the structure and content of Schleiermacher's thought, in relation both to questions of method and particular theological themes and to broader inquiries in philosophy and the humanities. The third part provides an examination of the reception of his thought and of its contemporary implications for theology and the study of religion.