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Christian History

57-63 of 401
Release date: 
August 1, 2016

Decades ago, Werner G. Kümmel described the historical problem of Romans as its "double character": concerned with issues of Torah and the destiny of Israel, the letter is explicitly addressed not to Jews but to Gentiles. At stake in the numerous answers given to that question is nothing less than. . . 

Release date: 
August 1, 2016

Volume 3 of The Annotated Luther series presents five key writings that focus on Martin Luther's understanding of the gospel as it relates to church, sacraments, and worship. Included in the volume are: The Babylonian Captivity of the Church (1520); The German Mass and Order of the Liturgy (1526); That These Words of Christ, "This is my Body," etc., Still Stand Firm Against the Fanatics (1527); Concerning Rebaptism (1528), and On the Councils and the Church (1539).

D. Stephen Long (Author)
Release date: 
August 1, 2016

The Perfectly Simple Triune God challenges this critique and reading of Aquinas as a misunderstanding of his doctrine of God.

Release date: 
August 1, 2016

Volume 4 of The Annotated Luther series presents an array of Martin Luther’s writings related to pastoral work, including sermons, hymns, letters, writings on prayer and the Christian life, as well as his widely used Small Catechism

Release date: 
August 1, 2016

Gift and Promise shows how the theology of the Augsburg Confession presents the Gospel Promise as a gift for the world today.  

James R. Gordon (Author)
Release date: 
July 1, 2016

The Holy One in Our Midst: An Essay on the Flesh of Christ aims to defend the doctrine of the extra Calvinisticum—the doctrine that maintains the Son of God was not restricted to the flesh of Christ during the incarnation. . . 

Release date: 
July 1, 2016

Since some of the most important Catholic Enlighteners lived in Germany, this book concentrates on their endeavors, but also frequently points to other European players. Only an unpolemical historical assessment of the Catholic Enlightenment can help us to get out of the current gridlock of interpreting Vatican II: was there a break with tradition, or was there continuity? 

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