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WHITE DOG PUBLISHING
An Outline of the History of Christian Thought Since Kant
An Outline of the History of Christian Thought Since Kant
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Edward Caldwell Moore (1857–1943) was an American theologian, brother of George Foot Moore and Frank Gardner Moore. He was born at West Chester, Pa.; graduated from Marietta College in 1877 and from Union Theological Seminary in 1884; and studied at Berlin, Göttingen, and Gießen in 1884–1886, and at Brown (Ph.D., 1891). Ordained to the Presbyterian ministry in 1884, he was pastor at Yonkers, N. Y. (1886–1889), and at the Central Congregational Church of Providence, R. I. (1889–1901). In the latter year he became Parkman professor of theology at Harvard, where he was university preacher in 1905–1906. In 1914 he was elected president of the American Board of Commissioners for Foreign Missions. His publications include The New Testament in the Christian Church (1904) and An Outline of the History of Christian Thought since Kant (1912) ----From Wikipedia, the free encyclopedia
The Protestant Reformation marked an era both in life and thought for the modern world. It ushered in a revolution in Europe. It established distinctions and initiated tendencies which are still significant. These distinctions have been significant not for Europe alone. They have had influence also upon those continents which since the Reformation have come under the dominion of Europeans. Yet few would now regard the Reformation as epoch-making in the sense in which that pre-eminence has been claimed. No one now esteems that it separates the modern from the mediæval and ancient world in the manner once supposed. The perspective of history makes it evident that large areas of life and thought remained then untouched by the new spirit. Assumptions which had their origin in feudal or even in classical culture continued unquestioned. More than this, impulses in rational life and in the interpretation of religion, which showed themselves with clearness in one and another of the reformers themselves, were lost sight of, if not actually repudiated, by their successors. It is possible to view many things in the intellectual and religious life of the nineteenth century, even some which Protestants have passionately reprobated, as but the taking up again of clues which the reformers had let fall, the carrying out of purposes of their movement which were partly hidden from themselves.
Edward Caldwell Moore (1857–1943) was an American theologian, brother of George Foot Moore and Frank Gardner Moore. He was born at West Chester, Pa.; graduated from Marietta College in 1877 and from Union Theological Seminary in 1884; and studied at Berlin, Göttingen, and Gießen in 1884–1886, and at Brown (Ph.D., 1891). Ordained to the Presbyterian ministry in 1884, he was pastor at Yonkers, N. Y. (1886–1889), and at the Central Congregational Church of Providence, R. I. (1889–1901). In the latter year he became Parkman professor of theology at Harvard, where he was university preacher in 1905–1906. In 1914 he was elected president of the American Board of Commissioners for Foreign Missions. His publications include The New Testament in the Christian Church (1904) and An Outline of the History of Christian Thought since Kant (1912) ----From Wikipedia, the free encyclopedia
The Protestant Reformation marked an era both in life and thought for the modern world. It ushered in a revolution in Europe. It established distinctions and initiated tendencies which are still significant. These distinctions have been significant not for Europe alone. They have had influence also upon those continents which since the Reformation have come under the dominion of Europeans. Yet few would now regard the Reformation as epoch-making in the sense in which that pre-eminence has been claimed. No one now esteems that it separates the modern from the mediæval and ancient world in the manner once supposed. The perspective of history makes it evident that large areas of life and thought remained then untouched by the new spirit. Assumptions which had their origin in feudal or even in classical culture continued unquestioned. More than this, impulses in rational life and in the interpretation of religion, which showed themselves with clearness in one and another of the reformers themselves, were lost sight of, if not actually repudiated, by their successors. It is possible to view many things in the intellectual and religious life of the nineteenth century, even some which Protestants have passionately reprobated, as but the taking up again of clues which the reformers had let fall, the carrying out of purposes of their movement which were partly hidden from themselves.
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