Horace Bushnell on Nurture as a Means of Grace

2021 ◽  
Vol 30 (1) ◽  
pp. 20-29
Author(s):  
Chris E.W. Green

Abstract This article proposes an ontology and praxis of mediation for the sake of ecumenical dialog, showing that the Pentecostal theological and spiritual tradition does not necessarily deny mediation or challenge its goodness, even if it does decry clericalism and ‘ecclesio-monism’. Instead, Pentecostals hold to confidence in the freedom of God to work however and whenever is best for us, always so that ‘the means of grace’ prove to be more than mere instruments or channels of divine power.


2010 ◽  
Vol 79 (3) ◽  
pp. 614-653 ◽  
Author(s):  
Catherine L. Albanese

On December 15, 1851, Andrew Jackson Davis—self-styled Harmonial philosopher and noted scion of the spiritualist world—sent a public letter. Addressed through the Hartford Times to the controversial Congregationalist minister Horace Bushnell, the message concerned the first of a series of lectures Bushnell was delivering at his North Church. Davis, who at the time claimed Hartford, Connecticut, as his base, was clearly excited. The announced topic—“On the Naturalistic Theories of Religion as Opposed to Supernatural Revelation”—already gave Davis “much pleasure,” suggesting a position “entirely unlike any other ever assumed by the clergy of Christendom.” More than that, Bushnell's way of approaching the subject and defining his position was “considerably unlike the method pursued by most clergymen,” since Bushnell relied on his own “reason or judgment” to address “the corresponding faculty in the mind of the hearer.” Davis went on to propose that, with so important an issue, better to move the lectures from Bushnell's North Church pulpit to a different location and to invite “all parties interested” to “analyze and examine before the same audience the various positions.”


Author(s):  
Michael S. Horton

This overview chapter for the second part of the book contrasts the theologies of the sacraments in the Reformation era with those of the Catholic Counter-Reformation. Salvation in the Protestant view meant believers are “justified by grace alone, through faith alone, in Jesus Christ alone.” This differed significantly from the Roman Catholic position in which “‘created’ grace is a substance infused into the sinner to bring spiritual and moral healing.” For the Reformers grace was not a created substance but God’s attitude or disposition of favor toward sinners. This dependency on grace alone involved both preaching “as a means of grace in its own right” and the sacraments as involving “the divine activity that gives efficacy to Baptism and Communion.” While they differed somewhat in their theologies of the sacraments, Luther, Calvin, Zwingli, Cranmer, and other Reformers were in agreement in that the grace of God in Jesus Christ is presented in the Word preached and the Sacrament administered.


Author(s):  
David W. Kling

This chapter begins with an examination of the evangelical movement among African Americans, including the testimonies of ex-slaves and the spiritual autobiographies of George White and Jarena Lee. It then considers the role of conversion in the Second Great Awakening. Although there was no overarching unity to this awakening, the revival profoundly shaped an emerging generic Protestant evangelicalism. However, not all were pleased with this age of revivalism. John Williamson Nevin and Horace Bushnell, two products of the revival, eventually became its most vociferous critics and questioned the notion of instantaneous conversions. In the industrial age, Walter Rauschenbusch articulated a view of conversion as social reconstruction, and in the twentieth century, Billy Graham appeared as the charismatic champion of “born-again” religion. The chapter concludes with a discussion of young evangelicals who questioned the individualistic emphasis of evangelical conversion and of others who left the evangelical fold and converted to Catholicism or Orthodoxy.


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