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In 1854, American Presbyterian missionaries arrived in Egypt as part of a larger Anglo-American Protestant movement aiming for worldwide evangelization. Protected by British imperial power, and later by mounting American global influence, their enterprise flourished during the next century. American Evangelicals in Egypt follows the ongoing and often unexpected transformations initiated by missionary activities between the mid-nineteenth century and 1967--when the Six-Day Arab-Israeli War uprooted the Americans in Egypt. Heather Sharkey uses Arabic and English sources to shed light on the many facets of missionary encounters with Egyptians. These occurred through institutions, such as schools and hospitals, and through literacy programs and rural development projects that anticipated later efforts of NGOs. To Egyptian Muslims and Coptic Christians, missionaries presented new models for civic participation and for women's roles in collective worship and community life. At the same time, missionary efforts to convert Muslims and reform Copts stimulated new forms of Egyptian social activism and prompted nationalists to enact laws restricting missionary activities. Faced by Islamic strictures and customs regarding apostasy and conversion, and by expectations regarding the proper structure of Christian-Muslim relations, missionaries in Egypt set off debates about religious liberty that reverberate even today. Ultimately, the missionary experience in Egypt led to reconsiderations of mission policy and evangelism in ways that had long-term repercussions for the culture of American Protestantism.

In the early nineteenth century, as part of a movement to Christianize the early American republic through education and persuasion, evangelical Christians developed a new type of theological school and an extensive theological print culture. The post-baccalaureate schools they established, usually called theological seminaries, were designed to be situated at the top of the educational system and to relate the Bible to all other fields of inquiry. The faculties, graduates, and publications of these schools influenced the content and formation of an allied Bibliocentric print culture. This paper highlights formative connections between theological education and print culture in the early republic by focusing on the life and literary work of Archibald Alexander (1772-1851), the founding professor of Princeton Theological Seminary and a prolific and prominent theological author during the first half of the nineteenth century.

In 1981, Frederick Houk Borsch returned to Princeton University, his alma mater, to serve as dean of the chapel at the Ivy League school. InKeeping Faith at Princeton, Borsch tells the story of Princeton's journey from its founding in 1746 as a college for Presbyterian ministers to the religiously diverse institution it is today. He sets this landmark narrative history against the backdrop of his own quest for spiritual illumination, first as a student at Princeton in the 1950s and later as campus minister amid the turmoil and uncertainty of 1980s America. Borsch traces how the trauma of the Depression and two world wars challenged the idea of progress through education and religion--the very idea on which Princeton was founded. Even as the numbers of students gaining access to higher education grew exponentially after World War II, student demographics at Princeton and other elite schools remained all male, predominantly white, and Protestant. Then came the 1960s. Campuses across America became battlegrounds for the antiwar movement, civil rights, and gender equality. By the dawn of the Reagan era, women and blacks were being admitted to Princeton. So were greater numbers of Jews, Catholics, and others. Borsch gives an electrifying insider's account of this era of upheaval and great promise. With warmth, clarity, and penetrating firsthand insights,Keeping Faith at Princetondemonstrates how Princeton and other major American universities learned to promote religious diversity among their students, teachers, and administrators.

This absorbing book explores the tensions within the Roman Catholic church and between the church and royal authority in France in the crucial period 1290-1321. During this time the crown tried to force churchmen to accept policies many considered inconsistent with ecclesiastical freedom and traditions--such as paying war taxes and expelling the Jews from the kingdom. William Jordan considers these issues through the eyes of one of the most important and courageous actors, the Cistercian monk, professor, abbot, and polemical writer Jacques de Thérines. The result is a fresh perspective on what Jordan terms \"the story of France in a politically terrifying period of its existence, one of unceasing strife and unending fear.\" Jacques de Thérines was involved in nearly every controversy of the period: the expulsion of the Jews from France, the relocation of the papacy to Avignon, the affair of the Templars, the suppression of the \"heresies\" of Marguerite Porete and of the Spiritual Franciscans, and the defense of the \"exempt\" monastic orders' freedom from all but papal control. The stands he took were often remarkable in themselves: hostility to the expulsion of Jews and spirited defense of the Templars, for example. The book also traces the emergence of King Philip the Fair's (1285-1314) almost paranoid style of rule and its impact on church-state relations, which makes the expression of Jacques de Thérines's views all the more courageous.

This chapter contains sections titled: The Princeton Theology Lutheran Confessionalism The Mercersburg Theology Conclusion Bibliography

Brunner delivered six lectures, titled “Truth as Encounter”, at the University of Uppsala. He used them to explore the relationship between “subjective” and “objective” in the Christian faith. This chapter considers these lectures in some detail, setting them against the context of their intellectual background. Brunner opens his lectures with a reflection on the nature of theology. The task of theology, he declares, is to “achieve clarity over what the church is to proclaim, what the Christian is to believe, and what the practical consequences of this proclamation and faith are for the church and its individual members”. The chapter also considers Brunner's formulation of his notion of “truth as encounter” in detail, and explores how it impacts on his understanding of the theological task. Brunner's association with Princeton Theological Seminary was brief. Had Brunner settled in Princeton, his impact on English‐language theology would have been far greater.

This chapter contains sections titled: Pastoral Theology in Early American Theological Education Practical Theology's Emergence as a Curricular Area and Field of Scholarship Practical Theology and Modernization Practical Theology and the Critique of Modernity Ecumenicity and Diversity in Contemporary Practical Theology References

In the early nineteenth century Protestant denominations began establishing postgraduate professional schools to train ministers for the new republic of the United States. These new schools provided the only substantive opportunities for advanced studies in antebellum America and figured prominently in American culture. One of the earliest and most important of these schools was Princeton Theological Seminary, the plan for which called for and depended on \"a complete theological library\" that would facilitate advanced instruction and research. This article examines how Princeton's theological library was developed in the nineteenth century to realize this goal and provides insights into an academic culture that preceded and paralleled the advent of the modern research university and library in the United States.