Robert Caldwell traces the fascinating story of American revival theologies during the Great Awakenings, examining the particular convictions underlying these conversions to faith. Caldwell offers a reconsideration of the theologies of important figures and movements, giving fresh insight into what it meant to become a Christian during this age in America's religious history.

This three-volume series provides a critical examination of the history of theology in Scotland from the early middle ages to the close of the twentieth century. Volume II begins with the early Enlightenment and concludes in late Victorian Scotland.

Secular historians tend to neglect the religious aspects of American history. This book examines the great revivals which swept America during the nineteenth century. Most modern Protestant denominations owe their existence in American due to these revivals.

Scholars and laypersons alike regard Jonathan Edwards (1703-58) as North America's greatest theologian. The Theology of Jonathan Edwards is the most comprehensive survey of his theology yet produced and the first study to make full use of the recently-completed seventy-three-volume online edition of the Works of Jonathan Edwards. The book's forty-five chapters examine all major aspects of Edwards's thought and include in-depth discussions of the extensive secondary literature on Edwards as well as Edwards's own writings. Its opening chapters set out Edwards's historical and personal theological contexts. The next thirty chapters connect Edwards's theological loci in the temporally-ordered way in which he conceptualized the theological enterprise-beginning with the triune God in eternity with his angels to the history of redemption as an expression of God's inner reality ad extra, and then back to God in eschatological glory.The authors analyze such themes as aesthetics, metaphysics, typology, history of redemption, revival, and true virtue. They also take up such rarely-explored topics as Edwards's missiology, treatment of heaven and angels, sacramental thought, public theology, and views of non-Christian religions. Running throughout the volume are what the authors identify as five basic theological constituents: trinitarian communication, creaturely participation, necessitarian dispositionalism, divine priority, and harmonious constitutionalism. Later chapters trace his influence on and connections with later theologies and philosophies in America and Europe. The result is a multi-layered analysis that treats Edwards as a theologian for the twenty-first-century global Christian community, and a bridge between the Christian West and East, Protestantism and Catholicism, conservatism and liberalism, and charismatic and non-charismatic churches.

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

Jonathan Edwards (1703-58) is considered one of the greatest theologians and philosophers of evangelicalism, who also served as a pastor, missionary, and revival leader. By underscoring "Regeneration, Revival, and Creation" in Edwards's thought, this volume uniquely captures the need to delve into Edwards's theological and philosophical rationale for the revivals, alongside key questions concerning the historical context and Edwards's standing in his own tradition. This book gathers the work of scholars working in the areas of historical, systematic, and analytic theology, church history, psychology, and biology. It contains papers presented at the inaugural conference of the Jonathan Edwards Center at Gateway Seminary (JEC West). Bringing together some of the leading authorities as well as up-and-coming Edwards scholars working today, this collection advances the questions of regeneration, revival, and creation in fresh new ways. With contributions from: Adriaan Neele, Douglas Sweeney, Chris Woznicki, Obbie Tyler Todd, Peter Jung, Michael Haykin, Ryan J. Martin, Mark Rogers, Allen Yeh, Oliver Crisp, Walter Schultz, John Shouse, Rob Boss, Lisanne Winslow, and Robert Caldwell.

This book examines the relationship between the conversion theology popularized by Charles Grandison Finney and the theological drift of Baptists in the South from Calvinism to Arminianism. It begins with a survey of the historical evidence of the Calvinistic roots of Baptists in the South by way of a brief overview of Baptist origins in England, followed by an overview of Baptist life in America, including the founding of the first Baptist church in the colonies in the seventeenth century, developments in Baptist soteriology in the eighteenth and nineteenth centuries, and concluding with trends that emerged in the twentieth century. Next, an overview of the traditional or Calvinistic Baptist view of conversion that was the majority view prior to the mid-nineteenth century, which provides a brief contrast of the two predominant views held by evangelicals, Arminianism and Calvinism, and demonstrates how uncommon the views of conversion popularized in the mid to late nineteenth century had been previously. The remainder of the book focuses on the conversion theology of Finney and the opposition from his contemporaries by analyzing Finney's rejection of reformed orthodoxy and the use of the means of grace, his views that revival and conversion are of human rather than divine origin, his departure from the Edwardsean theological tradition he had inherited, his Pelagian and semi-Pelagian tendencies, his conflation of backsliders with false professors, and the fact that he propagates and popularizes existing error rather than inventing new a theology or methodology. Next is a survey of the effects of Finney's theology on Southern Baptists and evangelicalism as a whole under the following headings: Finney's polemical rewriting of history and its impact on subsequent generations, the effects of revivalism, and the specific effects of Finney's theology on Baptists, the understanding of God and His role in conversion, and church practice. The book wraps up with a summary of the lingering effects of Finney's Pelagian theology on the church today, which concludes that Finney's influence on Baptists in the South was part of the theological shift from their Calvinistic roots to Arminianism as the dominant theology, and ends with practical and pastoral applications for the church today.