In 1843, the first edition of Nevin's The Anxious Bench was published. It has been called the most probing critique of Finneyism ever written. The background to the treatise was Nevin's general dislike of Finneyism, and also a major schism in the German Reformed Church in 1830. In that year a Finneyite revivalist, John Winebrenner, had led a breakaway movement from the German Reformed Church to form a new denomination, the so-called Church of God. Finneyism had made big inroads into the German Reformed Church, much to Nevin's disgust--Banner of Truth.
This volume tells the story of a mid-nineteenth-century theological movement emanating from the small German Reformed Seminary in Mercersburg, Pennsylvania, where John Williamson Nevin and Philip Schaff taught. There they explored themes—such as the centrality of the incarnation for theology, the importance of the church as the body of Christ and the sphere of salvation, liturgical and sacramental worship, and the organic historical development of the church and its doctrines—that continue to resonate today with many who seek a deeper and more historically informed expression of the Christian faith that is both evangelical and catholic.
Born of Water and the Spirit presents essays on the sacraments by the three major representatives of "Mercersburg Theology," John Nevin, Philip Schaff, and Emanuel Gerhart. It focuses on Mercersburg's doctrine of baptism and Christian nurture, attempts to correct putative deficiencies of the major Reformed trajectories (e.g., New England and Princeton), and vigorously critiques the anti-sacramental animus of revivalistic evangelicalism. Mercersburg understood baptism as initiating a person (adult or infant) into the sacramental life of the church. Baptism and Eucharist were objective, spiritually real actions that made (what Nevin called) the "mystical presence" of Jesus Christ present to Christians, bringing transformative power into their lives. The present critical edition carefully preserves the original texts, while providing extensive introductions, annotations, and bibliography to orient the modern reader and facilitate further scholarship. The Mercersburg Theology Study Series is an attempt to make available for the first time, in attractive, readable, and scholarly modern editions, the key writings of the nineteenth-century movement known as the Mercersburg Theology. An ambitious multiyear project, it aims to make an important contribution to the scholarly community and to the broader reading public, who can at last be properly introduced to this unique blend of American and European, Reformed and Catholic theology.
John Williamson Nevin, architect of the nineteenth-century movement, the Mercersburg Theology, has increasingly gained respect as one of the most important theologians of American history and the broader Reformed tradition. Accompanied by the great historian, Philip Schaff, Nevin faced a headwind of American individualism, subjectivism, and sectarianism, but nevertheless forged ahead in articulating a churchly, sacramental theology rooted in the Incarnation of Jesus Christ. Drawing from the well of German Idealism and Romanticism, Nevin proposed a theological hermeneutic that was greatly at odds with the prevailing methods of his day. Nevertheless, Nevin persisted in his efforts, confident that the concepts of organic unity, catholicity, and incarnation offered a vital corrective to the tendencies of the American church and society. Hence, Nevin's theological polemics, while often focused on matters of ecclesiology and sacraments, also have much to offer in the way of a much broader theology of history, mankind, and culture. In this latest contribution to studies in the Mercersburg Theology, Borneman extracts from the Nevin corpus those writings which speak to the predominant social and political trends of the antebellum era, trends which have endured to the present day. Nevin's efforts toward a liturgically-oriented, unified, prophetic church stood over and against many of these trends. Bringing to the fore the implications of Nevin's efforts, Borneman joins a chorus of recent scholars and theologians who insist that Nevin has just as much to say to the church of the present as he did to the church of the nineteenth century.
Evangelicals in nineteenth-century America had a headquarters at Princeton. Charles Hodge never expected that a former student of Princeton and his own replacement during his hiatus in Europe, John W. Nevin, would lead the German Reformed Church's seminary in a new, and in his mind, destructive direction. The two, along with their institutions, would clash over philosophy and religion, producing some of the best historical theology ever written in the United States. The clash was broad, influencing everything from hermeneutics to liturgy, but at its core was the philosophical antagonism of Princeton's Scottish common-sense perspective and the German speculative method employed by Mercersburg. Both Princeton and Mercersburg were the cautious and critical beneficiaries of a century of European Protestant science, philosophy, and theology, and they were intent on adapting that legacy to the American religious context. For Princeton, much of the new European thought was suspect. In contrast, Mercersburg embraced a great deal of what the Continent offered. Princeton followed a conservative path, never straying far from the foundation established by Locke. They enshrined an evangelical perspective that would become a bedrock for conservative Protestants to this day. In contrast, Nevin and the Mercersburg school were swayed by the advances in theological science made by Germany's mediating school of theology. They embraced a churchy idealism called "evangelical catholicism" and emphatically warned that the direction of Princeton and with it Protestant American religion and politics, would grow increasingly subjective, thus divided and absorbed with individual salvation. They cautioned against the spirit of the growing evangelical bias toward personal religion as it led to sectarian disunity and they warned evangelicals not to confuse numerical success with spiritual success. In contrast, Princeton was alarmed at the direction of European philosophy and theology and they resisted Mercersburg with what today continues to be the fundamental teachings of evangelical theology. Princeton's appeal was in its common-sense philosophical moorings, which drew rapidly industrializing America into its arms. Mercersburg countered with a philosophically defended, churchly idealism based on a speculative philosophy that effectively critiqued what many to this day find divisive and dangerous about America's current Religious Right.
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.
More than one person has joked over the years that Evangelical believers do not have an ecclesiology. In one sense, that is absurd: Evangelical churches (especially if you include Pentecostals in that group) are some of the fastest-growing, most vibrant churches in the world. Evangelicals are proclaiming the gospel, praising the Lord, reading the Bible, and loving the poor. But there is a case to be made that the Evangelical devotion to the mission of the church has left Evangelicals with little time to reflect on the church itself. In this collection of essays, first given at annual meetings of the Evangelical Theological Society, the authors take time to reflect on the nature of the church in an Evangelical context, asking after the way in which it is one, holy, catholic, and apostolic.
It's the defining reality of all existence, the central fact of human history, and the heart of the Christian faith: God became a man and lived among us. More than just part of the Christmas story, the doctrine of the incarnation radically affects our understanding of God, humanity, life, death, and salvation. In The Incarnation of God, theology professors John Clark and Marcus Johnson explore this foundational Christian confession, examining its implications for the church's knowledge and worship of God. Grounded in Scripture and informed by church history, this book will help Christians rediscover the inestimable significance of the truth that the Son of God became what we are without ceasing to be the eternal God—the greatest mystery of the universe.
The nineteenth century Eucharistic controversy between Charles Hodge and John Williamson Nevin is an important episode in the history of American Christianity. Hodge and Nevin battled over issues that lie at the heart of Christian faith and piety, such as: Why did God become man? What bearing does the incarnation of Christ have on the redemption of the world? How are believers on earth united with the ascended Christ who is in heaven? Is Christ really present in the Lord's Supper? And if so, then how is he made to be present? These are just a few of the age-old questions that Charles Hodge and John W. Nevin sought to answer, and over which they came to vigorously contend. Incarnation and Sacrament provides an in-depth historical and theological analysis and assessment of the controversy that arose between these two great nineteenth century American theologians. By doing so, it aims to provide some illumination on the theological heritage of the Protestant churches in the United States of the twenty-first century.
