Jonathan Edwards's treatise Religious Affections is widely considered the most important and accurate analysis of religious experience ever written. Unfortunately, many well-intentioned readers sit down with Religious Affections, only to give up in frustration over Edwards's lofty style and complex argumentation. For this reason Sam Storms, one of evangelicalism's experts on Edwards, has attempted to bridge the gap between how Edwards said what he did in the eighteenth century and how he might say it today. In Signs of the Spirit he articulates the substance of Edwards's arguments in a more understandable way. The point is not to "dumb down" Jonathan Edwards but to make his work accessible to a wider audience. This volume serves those both in and outside the academic realm as valuable preparation for, or as a companion guide to, a reading of Edwards's Religious Affections.

The Oxford Handbook of Reformed Theology looks back to past resources that have informed Reformed theology and surveys present conversations among those engaged in Reformed theology today. First, the volume offers accounts of the major historical contexts of reformed theology, the various relationships (ancient and modern) which it maintains and from which it derives. Recent research has shown the intricate ties between the patristic and medieval heritage of the church and the work of the reformed movement in the sixteenth century. The past century has also witnessed an explosion of reformed theology outside the Western world, prompting a need for attention not only to these global voices but also to the unique (and contingent) history of reformed theology in the West (hence reflecting on its relationship to intellectual developments like scholastic method or the critical approaches of modern biblical studies). Second, the volume assesses some of the classic, representative texts of the reformed tradition, observing also their reception history. The reformed movement is not dominated by a single figure, but it does contain a host of paradigmatic texts that demonstrate the range and vitality of reformed thought on politics, piety, biblical commentary, dogmatic reflection, and social engagement. Third, the volume turns to key doctrines and topics that continue to receive attention by reformed theologians today. Contributors who are themselves making cutting edge contributions to constructive theology today reflect on the state of the question and offer their own proposals regarding a host of doctrinal topics and themes.

This carefully crafted ebook: "The Religious Affections" is formatted for your eReader with a functional and detailed table of contents. A Treatise Concerning Religious Affections is a famous publication written in 1746 by Jonathan Edwards describing his philosophy about the process of Christian conversion in Northampton, Massachusetts, during the First Great Awakening, which emanated from Edwards' congregation starting in 1734. Edwards wrote the Treatise to explain how true religious conversion to Christianity occurs. Edwards describes how emotion and intellect both play a role, but "converting grace" is what causes Christians to "awaken" to see that forgiveness is available to all who have faith that Jesus' sacrifice atones for all sins.

In 1746, Jonathan Edwards described his philosophy on the process of Christian conversion in A Treatise Concerning Religious Affections. For Edwards, a strict Congregationalist, true conversion is accompanied by a new heart and yields humility, forgiveness, and love--affections that work a change in the person's nature. But, how did other early American communities understand religious affections and come to recognize their manifestation? Feeling Godly brings together well-known and highly regarded scholars of early American history and literature, Native American studies, African American history, and religious studies to investigate the shape, feel, look, theology, and influence of religious affections in early American sites of contact with and between Christians. While remaining focused on the question of religious affections, these essays span a wide range of early North American cultures, affiliations, practices, and devotions, and enable a comparative approach that draws together a history of emotions with a history of religion. In addition to the volume editors, this collection includes essays from Joanna Brooks, Kathleen Donegan, Melissa Frost, Stephanie Kirk, Jon Sensbach, Scott Manning Stevens, and Mark Valeri, with an afterword by Barbara H. Rosenwein.