He explains that, unlike evangelical and mainline Protestants who emphasize faith's role in solving social and personal problems, confessional Protestants locate Christianity's significance in the creeds, ministry, and rituals of the church."--BOOK JACKET.

In The Lost Soul of American Protestantism, D. G. Hart examines the historical origins of the idea that faith must be socially useful in order to be valuable. Through specific episodes in Presbyterian, Lutheran, and Reformed history, Hart presents a neglected form of Protestantism—confessionalism—as an alternative to prevailing religious theory. He explains that, unlike evangelical and mainline Protestants who emphasize faith's role in solving social and personal problems, confessional Protestants locate Christianity's significance in the creeds, ministry, and rituals of the church. Although critics have accused confessionalism of encouraging social apathy, Hart deftly argues that this form of Protestantism has much to contribute to current discussions on the role of religion in American public life, since confessionalism refuses to confuse the well-being of the nation with that of the church. The history of confessional Protestantism suggests that contrary to the legacy of revivalism, faith may be most vital and influential when less directly relevant to everyday problems, whether personal or social. Clear and engaging, D. G. Hart's groundbreaking study is essential reading for everyone exploring the intersection of religion and daily life.

Explores the decline in religious influence in American universities, discussing why this transformation has occurred.

Endorsements: "Liturgical Presbyterians? No, this is not an oxymoron. D. G. Hart has written a lively polemic against the well-intentioned dumbing-down of worship by advocates of church growth. This book is going to make some people very mad, and it will make others very glad. Those who have thrown away the theological substance of the great Reformed tradition of Christian worship ought to be mad. Hart shames them. And yet, for those whose privilege it is to praise and serve God in a church that enjoys the Reformed way of worship in all its depth, glory, and joy, this book is a great summons to faithfulness in our time." --WILLIAM H. WILLIMON, Duke Divinity School "Beginning to realize just how much they have been shaped by non-Reformed influences, conservative Presbyterian and Reformed churches are now being forced to decide between a generic 'low-church' Protestantism, a 'high church' tradition, or, oddly enough, a more traditional Reformed and Presbyterian approach. D. G. Hart believes that Reformed theology provides resources not only for understanding that we are saved, but also for how we worship and mature in the Christian faith. There's a lot of wisdom here, and whether one agrees or disagrees with Hart, his well-considered arguments cannot be responsibly ignored by adherents of Reformed Christianity." --MICHAEL HORTON, Editor in Chief, Modern Reformation "Unabashedly writing to inform, rouse, and serve his fellow Presbyterians, D. G. Hart has nonetheless produced a book that is properly and profoundly ecumenical. Christians from all communions who take seriously the identity and nature of the church will learn from Hart's analysis of the complex arrangement under God of cult and culture, form and content, church and state, praise and proclamation, cross and crown. Hart reminds us that the chronicles of the people of God always offer encouragement to strengthen feeble arms, weak knees, and lazy minds." --KEN MYERS, host and producer of the Mars Hill Audio Journal "Hart's book combines world-class scholarship with keen social and ecclesiastical awareness and should be read and reread by those who want to transmit the piety and ethos of the Reformed tradition to the next generation." --TERRY L. JOHNSON, Independent Presbyterian Church, Savannah, Georgia

Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. General Editor: D. A. Carson, Trinity Evangelical Divinity School Managing Editor: Brian Tabb, Bethlehem College and Seminary Consulting Editor: Michael J. Ovey, Oak Hill Theological College Administrator: Andrew David Naselli, Bethlehem College and Seminary Book Review Editors: Jerry Hwang, Singapore Bible College; Alan Thompson, Sydney Missionary & Bible College; Nathan A. Finn, Southeastern Baptist Theological Seminary; Hans Madueme, Covenant College; Dane Ortlund, Crossway; Jason Sexton, Golden Gate Baptist Seminary Editorial Board: Gerald Bray, Beeson Divinity School Lee Gatiss, Wales Evangelical School of Theology Paul Helseth, University of Northwestern, St. Paul Paul House, Beeson Divinity School Ken Magnuson, The Southern Baptist Theological Seminary Jonathan Pennington, The Southern Baptist Theological Seminary James Robson, Wycliffe Hall Mark D. Thompson, Moore Theological College Paul Williamson, Moore Theological College Stephen Witmer, Pepperell Christian Fellowship Robert Yarbrough, Covenant Seminary

A pastor and religious journalistÕs cri de coeur for a new religious reformation, denouncing the consumer-friendly congregations and therapeutic ministry of the mega-church era

The five-volume Oxford History of Protestant Dissenting Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in Britain and Ireland as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and Royal Supremacy, but then follows those traditions as they spread beyond Britain and Ireland—and also analyses newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier British and Irish dissent, but that have often defined a trajectory of influence independent of ecclesiastical organizations. The Oxford History of Protestant Dissenting Traditions, Volume V follows the spatial, cultural, and intellectual changes in dissenting identity and practice in the twentieth century, as these once European traditions globalized. While in Europe dissent was often against the religious state, dissent in a globalizing world could redefine itself against colonialism or other secular and religious monopolies. The contributors trace the encounters of dissenting Protestant traditions with modernity and globalization; changing imperial politics; challenges to biblical, denominational, and pastoral authority; local cultures and languages; and some of the century's major themes, such as race and gender, new technologies, and organizational change. In so doing, they identify a vast array of local and globalizing illustrations which will enliven conversations about the role of religion, and in particular Christianity.