Traditionally, Protestant theology between Luther's early reforming career and the dawn of the Enlightenment has been seen in terms of decline and fall into the wastelands of rationalism and scholastic speculation. In this volume a number of scholars question such an interpretation. The editors argue that the development of Post-Reformation Protestantism can only be understood when a proper historical model of doctrinal change is adopted. This historical concern underlies the subsequent studies of theologians such as Calvin, Beza, Olevian, Baxter and the two Turrentini. The result is a significantly different reading of the development of Protestant Orthodoxy, one which both challenges the older scholarly interpretations and clichŽs about the relationship of Protestantism to, among other things, scholasticism and rationalism, and which demonstrates the fruitfulness of the new, historical approach. Contributors: D. V. N. Bagchi, David C. Steinmetz, Richard A. Muller, Frank A. James III, John L. Farthing, Lyle D. Bierma, R. Scott Clark, Donald Sinnema, Paul R. Schaefer, W. Robert Godfrey, Carl R. Trueman, Philip G. Ryken, John E. Platt, Joel R. Beeke, James T. Dennison Jr., Martin I. Klauber, Lowell C. Green, and David P. Scaer.

Ryan McGraw presents an introduction of historic Reformed orthodoxy (1560–1790) and its research methodology. This book establishes the tools needed to study Reformed scholasticism and its potential benefits to the church today by describing the nature of Reformed scholasticism and outlining the research methodology, the nature and the character of this branch of theology, and providing a retrospective view on the contemporary appropriations. McGraw discusses the proper use of primary and secondary sources and offers instructions on how to write historical theology. Each chapter draws extensive examples from primary source evidence, published books and articles in this field; as well as engaging with a wide range of ancient and medieval sources. This volume is an excellent guide for students as it teaches them how to identify primary and secondary sources, suggests good links and tips for learning Latin; and provides an overview of the most important figures in the period.

Jonathan Edwards (1703-1758) is widely regarded as North America's most influential theologian. Throughout the early decades of his ministry he engaged in a public and sustained debate with 'Arminian' theology, a crusade that contributed significantly to the events of the Great Awakening. This book investigates the contours and substance of this theological war. In establishing a clearer historical context for this polemic, McClenahan seeks to overturn the scholarly consensus that Edwards' own theology was a twisting of the Reformed tradition. By demonstrating that Edwards' interlocutor was the dead English Archbishop, John Tillotson, McClenahan provides the hermeneutical key for many of Edwards' most significant works. Justification by faith is one of the most contested doctrines in contemporary theology and Jonathan Edwards, referred to as America's Augustine, wrote extensively on this area. His is a voice that many people are keen to hear.

Unity in Diversity presents a fresh appraisal of the vibrant and diverse culture of Stuart Puritanism, provides a historiographical and historical survey of current issues within Puritanism, critiques notions of Puritanisms, which tend to fragment the phenomenon, and introduces unitas within diversitas within three divergent Puritans, John Downame, Francis Rous, and Tobias Crisp. This study draws on insights from these three figures to propose that seventeenth-century English Puritanism should be thought of both in terms of Familienähnlichkeit, in which there are strong theological and social semblances across Puritans of divergent persuasions, and in terms of the greater narrative of the Puritan Reformation, which united Puritans in their quest to reform their church and society.

The doctrine of "the covenant of works" arose to prominence in the late sixteenth century and quickly became a regular feature in Reformed thought. Theologians believed that when God first created man he made a covenant with him: all Adam had to do was obey God's command to not eat from the tree of knowledge and obey God's command to be fruitful, multiply, and subdue the earth. The reward for Adam's obedience was profound: eternal life for him and his offspring. The consequences of his disobedience were dire: God would visit death upon Adam and his descendants. In the covenant of works, Adam was not merely an individual but served as a public person, the federal head of the human race. The Covenant of Works explores the origins of the doctrine of God's covenant with Adam and traces it back to the inter-testamental period, through the patristic and middle ages, and to the Reformation. The doctrine has an ancient pedigree and was not solely advocated by Reformed theologians. The book traces the doctrine's development in the seventeenth century and its reception in the eighteenth, nineteenth, and twentieth centuries. Fesko explores the reasons why the doctrine came to be rejected by some, even in the Reformed tradition, arguing that interpretive methods influenced by Enlightenment thought caused theologians to question the doctrine's scriptural legitimacy.

Preaching is dramatic. Through it, we hear the voice of the living God as he speaks to us both through the reading and the preaching of the word of God. But where do the hearers of sermons fit into the drama? This book suggests ways in which the drama metaphor may help to address age old questions about the centrality of the gospel and the place of the hearer in preaching. As God in Christ is the central character in the biblical drama of redemption, he also calls hearers to understand their role in creatively, yet faithfully living according to the biblical script. Thus, no sermon is complete until God's redemptive work is powerfully proclaimed, and his people are instructed in how they too are participating in the Missio Dei. In this work, Hebrews 11 is employed as a means of showing how God not only reveals his redemptive work to his people, but also through them. As postmodernism sets the stage of contemporary preaching, The Drama of Preaching interacts with some of the particular challenges preachers face in engaging postmodern listeners, that they might not only be hearers, but doers of the preached word.