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This book is a study of the historical development and impact of John Calvin’s doctrine of baptismal efficacy. The primary questions it addresses are (1) whether Calvin taught an “instrumental” doctrine of baptism, according to which the external sign of the sacrament serves as a means or instrument to convey the spiritual realities it signifies, and (2) whether Calvin’s teaching on baptismal efficacy remained constant throughout his lifetime or underwent significant change. Secondarily, the work also examines whether such spiritual blessings, in Calvin’s view, are conferred only in adult (believer) baptism or also in the baptism of infants, and what impact Calvin’s doctrine of baptismal efficacy had on the Reformed confessional tradition that followed him. The book examines all of Calvin’s writings on baptism—his Institutes, commentaries on Scripture, catechisms, polemical writings, and consensus documents—chronologically through five stages of his life and then analyzes the doctrine of baptismal efficacy in eight of the major Reformed confessions and catechisms from the age of confessional codification. It concludes that Calvin did indeed hold to an instrumental view of baptism; that this doctrine underwent change and development over the course of his life but not to the extent that some in the past have suggested; that his view of the efficacy of infant baptism was consistent with his doctrine of baptism in general; and that versions of Calvin’s teaching can be found in many, though not all, of the major Reformed confessional documents of the sixteenth and seventeenth centuries.

The Good Kill examines killing in war in its moral and normative dimension. It argues against the commonplace belief, often tacitly held if not consciously asserted, among academics, the general public, and even military professionals, that killing, including in a justified war, is always morally wrong even when necessary. In light of an increasingly sophisticated understanding of combat trauma, this belief is a crisis. Moral injury, a proposed subset of posttraumatic stress disorder, occurs when one does something that goes against deeply held normative convictions. In a military context, the primary predictor of moral injury is having killed in combat. In turn, the primary predictor for suicide among combat veterans is moral injury. In this way, the assertion that killing is wrong but in war it is necessary becomes deadly, rendering the very business of the profession of arms morally injurious. It does not need to be this way. Beginning with the simple observation—recognized by both common sense and law—that killing comes in different kinds, this book equips warfighters and those charged with their care and formation with confidence in the rectitude of certain kinds of killing. Engaging with Augustine, Thomas Aquinas, Reinhold Niebuhr, Paul Ramsey, Nigel Biggar, and other leading Christian realists, crucial normative principles within the just war tradition are brought to bear on questions regarding just conduct in war, moral and nonmoral evil, and enemy love. The Good Kill helps equip the just warrior to navigate the morally bruising field of battle without becoming irreparably morally injured.

The most important influence shaping the religious and spiritual lives of children, youth, and teenagers is parents. Yet little research has studied this link in the intergenerational transmission of religion between generations. This book reports the findings of a new, national study of religious parents in the United States. The findings are based on 215 in-depth, personal interviews with religious parents from many traditions and different parts of the country; and on analyses of two nationally representative surveys of American parents. Unlike many studies that focus only on mainstream Christianity, this book reports on parents from a wide range of traditions: mainline Protestant, Catholic, evangelical, black Protestant, Jewish, Muslim, Mormon, Buddhist, and Hindu. It explores the background beliefs informing how and why religious parents seek to pass on religion to their children; examines how parenting styles interact with parent religiousness to shape religious transmission; shows how the approaches of parents now were influenced by their own experiences as children growing up under their parents; reveals how religious parents view their congregations and what they most seek out in a local church, synagogue, temple, or mosque; explores the experiences and outlooks of immigrant parents; and steps back to consider how the field of American religion has transformed over the last 100 years to explain why parents shoulder such a huge responsibility today in transmitting religious faith and practice to children. The book will interest scholars of religion, family, parenting, and socialization; clergy and religious educators and leaders; and religious parents themselves.

For Sikhs, the two most important delimited groups in the tradition are the Ten Sikh Gurus and the Cherished Five (the Panj Piare). Although there are many scholarly works on the first, the second has none to date. The Cherished Five were five disciples brought together by Guru Gobind Singh to form the nucleus of the Sikh Khalsa in 1699, or so tradition claims. The story of the Five’s origin resounds with the most important values of the Sikh tradition: courage, selflessness, love, benevolence, compassion, and trust in the divine; its importance is underscored by the fact that the institution of the Cherished Five is recreated daily as it plays an essential role in the Sikh ritual universe, ushering new initiates into the Khalsa and casting out those who have violated Khalsa precepts. This text provides the first sustained study of the Five by tracing the history and the evolution of this institution from its origin in the later eighteenth century until today. In the process, it challenges much of the traditional narratives and accepted wisdom in regard to the Panj Piare, revolving in part around three elements with which the institution is regularly aligned in early manuscripts: caste, karma, and place.

When people are committed to gender equality, what gets in their way of achieving it? Why do well-intentioned people reinforce sexist outcomes? Why does dissonance persist between organizational actors’ good intentions of equality and sexist outcomes? This book provides answers to these questions by applying the critical lens of gendered organizations to moderate-liberal congregations that separated from their mainline denomination in support of women’s equal leadership yet remain predominately male in positions of authority. This critical methodological study investigates congregations affiliated with the Cooperative Baptist Fellowship (CBF) with some dually aligned with The Alliance of Baptists. Although the CBF identifies the equal leadership of women as a core component of its collective identity and women are enrolling in Baptist seminaries at almost equal rates as men, only about 5% of CBF congregations employ women as solo senior pastors. This book provides an organizational analysis investigating gendered congregational processes on the individual, interactional, and organizational levels, including themes such as gendered hiring criteria, a perceived incongruence of women’s bodies and leadership, unconscious biases of organizational actors, and how women pastors’ experiences of discrimination influence their riskier approaches to leadership.

Refusing to Kiss the Slipper re-examines the Reformation in francophone Europe, presenting for the first time the perspective of John Calvin’s evangelical enemies. This book brings together a cast of Calvin’s opponents from various French-speaking territories to show that opposition to Calvinism was stronger and better organized than has ever before been recognized. It examines individual opponents, such as Pierre Caroli, Jerome Bolsec, Sebastian Castellio, Charles Du Moulin, and Jean Morély, but more importantly, it explores the anti-Calvinist networks that developed around such individuals. Each group had its own origins and agenda, but all agreed that Calvin’s claim to absolute religious authority too closely echoed the religious sovereignty of the pope. These oft-neglected opponents refused to offer such obeisance—to kiss the papal slipper—arguing instead for open discussion of controversial doctrines. This book also shows that the challenge posed by these groups shaped the way the Calvinists themselves developed their reform strategies. The book demonstrates that the breadth and strength of the anti-Calvinist networks requires us to abandon the traditional assumption that Huguenots and other francophone Protestants were universally Calvinist.

Augustine of Hippo (AD 354–430) studied and taught rhetoric for nearly two decades until, at the age of thirty-one, he left his position as professor of rhetoric in Milan to embark upon his new life as a Christian. But this was not a clean break. Previous scholarship has done much to show us that Augustine integrated rhetorical ideas about texts and speeches into his thought on homiletics, the formation of arguments, and scriptural interpretation. Over the past few decades a new movement among scholars has begun to show that Augustine also carried rhetorical concepts into areas of his thought that were beyond the typical purview of the rhetorical handbooks. This study contributes to this new movement by providing a detailed examination of Augustine’s use of the rhetorical concept of economy in his theologies of creation, history, and evil, in order to gain insights into these fundamental aspects of his thought. Ultimately, this book finds that Augustine used rhetorical economy as the logic by which he explained a multitude of tensions within, and answered various challenges to, these three areas of his thought as well as others with which they intersect—including his understandings of providence, divine activity, and divine order.

This book is about two immortals whose friendship has spanned nearly five hundred years across the Tibetan plateau and beyond. The first immortal is the Dalai Lama, the emanation of a bodhisattva, an enlightened being who voluntarily takes rebirth in the world to benefit sentient beings. The second immortal is a wrathful god named Pehar, who has possessed the Nechung Oracle since the sixteenth century. This book is the first to examine the relationship between these two monolithic figures, which strengthened in the seventeenth century during the reign of the Fifth Dalai Lama (1617–1682). This study is also the first extensive examination of the famed Nechung Oracle and his institution. In the seventeenth century, the protector deity Pehar and his oracle at Nechung Monastery were state-sanctioned by the nascent Tibetan government, becoming the head of an expansive pantheon of worldly deities assigned to protect the newly unified country. While the Fifth Dalai Lama and his government endorsed Pehar as part of a larger unification project, the governments of later Dalai Lamas continued to expand the deity’s influence, and by extension their own, by ritually establishing Pehar at monasteries and temples around Lhasa and across Tibet. Pehar’s cult at Nechung Monastery came to embody the Dalai Lama’s administrative control in a mutually beneficial relationship of protection and prestige, the effects of which continue to reverberate within Tibet and among the Tibetan exile community today.

This book addresses the role of religious reformers in the development of poor relief in the sixteenth century. During the Reformation, religious leaders served as catalysts, organizers, stabilizers, and consolidators of various programs to alleviate poverty. Although once in line with religious piety, voluntary poverty was no longer a spiritual virtue for many religious reformers. Rather, they imagined social welfare reform to be an integral part of religious reform and worked to modify existing common chests or establish new ones. As crises and migration exacerbated poverty and caused begging to be an increasing concern, Catholic humanists and Protestant reformers moved beyond traditional almsgiving to urge coordination and centralization of a poor relief system. For example, Martin Luther promoted the consolidation of former ecclesiastical property in the poor relief plan for Leisnig in 1523, while Juan Luis Vives devised a new social welfare proposal for Bruges in 1526. In negotiations with magistrates and city councils, reformers shaped various local institutions, such as hospitals, orphanages, job creation programs, and scholarships for students, as well as developed new ways of supporting foreigners, strangers, and refugees. Religious leaders contributed to caring for the vulnerable because poverty was a problem too big for any one group to tackle. As religious options multiplied within Christianity, one’s understanding of community would determine the boundaries, albeit contested and sometimes fluid, of responsible poor relief.

Over the last thirty years, conservative evangelicals have been moving to the Northwest of the United States in an effort to survive and resist the impact of secular modernity. Their activity coincides with the promotion by prominent survivalist authors of a program of migration to the “American Redoubt,” a region encompassing Idaho, Montana, eastern parts of Washington and Oregon, and Wyoming, as a location within which to endure hostile social change or natural disaster. These migration movements have independent origins, but they overlap in their influences and aspirations, working in tandem and sometimes in mutual dependence to offer a vision of the present in which Christian values must be defended, if necessary, by force, and a vision of the future in which American society will be rebuilt according to biblical law. Drawing on Calvinist theology, the social theory of Christian Reconstruction, and libertarian politics, these believers are projecting significant soft power, with their books being promoted by leading secular publishers and being listed as New York Times bestsellers. The strategy is gaining momentum, making an impact in local political and economic life, while being repackaged for a wider audience in publications by a broader coalition of conservative commentators and in American mass culture. These believers recognize that they have lost the culture war—but another kind of conflict is beginning. This book examines the origins, evolution, and cultural reach of the migration that might reveal the most about the future of American evangelicalism.