Bruce L. Shelley
Dr. Bruce Shelley was the long-time professor of church history and historical theology at Denver Seminary. He joined the faculty in 1957. He earned a Ph.D. from the University of Iowa and received a theological degree from Fuller Seminary. He also attended Columbia Bible College. Dr. Shelley wrote or edited over twenty books, including Church History in Plain Language, All the Saints Adore Thee, The Gospel and the American Dream, Theology of Ordinary People, and The Consumer Church. He served on the editorial advisory board of Christian History and published numerous articles for magazines and encyclopedias. He served as consulting editor for InterVarsity’s Dictionary of Christianity in America. He was a corresponding editor of Christianit
Dr. Bruce Shelley was the long-time professor of church history and historical theology at Denver Seminary. He joined the faculty in 1957. He earned a Ph.D. from the University of Iowa and received a theological degree from Fuller Seminary. He also attended Columbia Bible College. Dr. Shelley wrote or edited over twenty books, including Church History in Plain Language, All the Saints Adore Thee, The Gospel and the American Dream, Theology of Ordinary People, and The Consumer Church. He served on the editorial advisory board of Christian History and published numerous articles for magazines and encyclopedias. He served as consulting editor for InterVarsity’s Dictionary of Christianity in America. He was a corresponding editor of Christianity Today and published articles in Encyclopedia Americana, Evangelical Dictionary of Theology, and New International Dictionary of the Christian Church. http://www.denverseminary.edu/about-u...
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Church History in Plain Language
Theology for Ordinary People: What You Should Know to Make Sense out of Life
All the saints adore thee: Insight from Christian classics
The church, God's people (The Victor know & believe series)
What Baptists Believe
Transformed by Love: The Vernon Grounds Story
The Consumer Church: Can Evangelicals Win the World Without Losing Their Souls?
A History of Conservative Baptists
What is the church? (Basic doctrine series)
By What Authority: The Standards of Truth in the Early Church
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December 20, 1927
February 20, 2010
Sach da xuat ban
4.06 avg rating — 4,618 ratings — published 1982 — 39 editions
4.21 avg rating — 14 ratings — published 1993 — 2 editions
3.77 avg rating — 13 ratings — published 1994 — 3 editions
4.17 avg rating — 6 ratings — published 1978
really liked it 4.00 avg rating — 6 ratings — 3 editions
4.20 avg rating — 5 ratings — published 2002
4.20 avg rating — 5 ratings — published 1992 — 2 editions
3.17 avg rating — 6 ratings — published 1981
4.50 avg rating — 2 ratings
liked it 3.00 avg rating — 2 ratings — published 1998 — 3 editions
“Christianity is the only major religion to have at its central event the humiliation of its God.” ― Bruce L. Shelley, Church History in Plain Language
“In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.” ― Bruce L. Shelley, Church History in Plain Language
“The democratic gospel of the French Revolution rested upon the glorification of man rather than God. The Church of Rome recognized this and struck back at the heresy as she had always done. She saw more clearly than did most Protestant churches that the devil, when it is to his advantage, is democratic. Ten thousand people telling a lie do not turn the lie into truth. That is an important lesson from the Age of Progress for Christians of every generation. The freedom to vote and a chance to learn do not guarantee the arrival of utopia. The Christian faith has always insisted that the flaw in human nature is more basic than any fault in man’s political or social institutions. Alexis de Tocqueville, a visitor in the United States during the nineteenth century, issued a warning in his classic study, Democracy in America. In the United States, he said, neither aristocracy nor princely tyranny exist. Yet, asked de Tocqueville, does not this unprecedented “equality of conditions” itself pose a fateful threat: the “tyranny of the majority”? In the processes of government, de Tocqueville warned, rule of the majority can mean oppression of the minority, control by erratic public moods rather than reasoned leadership.” ― Bruce L. Shelley, Church History in Plain Language
Bruce L. Shelley’s Followers (44)
https://www.goodreads.com/author/show/64541.Bruce_L_Shelley
Dr. Bruce Shelley was the long-time professor of church history and historical theology at Denver Seminary. He joined the faculty in 1957. He earned a Ph.D. from the University of Iowa and received a theological degree from Fuller Seminary. He also attended Columbia Bible College. Dr. Shelley wrote or edited over twenty books, including Church History in Plain Language, All the Saints Adore Thee, The Gospel and the American Dream, Theology of Ordinary People, and The Consumer Church. He served on the editorial advisory board of Christian History and published numerous articles for magazines and encyclopedias. He served as consulting editor for InterVarsity’s Dictionary of Christianity in America. He was a corresponding editor of Christianit
Dr. Bruce Shelley was the long-time professor of church history and historical theology at Denver Seminary. He joined the faculty in 1957. He earned a Ph.D. from the University of Iowa and received a theological degree from Fuller Seminary. He also attended Columbia Bible College. Dr. Shelley wrote or edited over twenty books, including Church History in Plain Language, All the Saints Adore Thee, The Gospel and the American Dream, Theology of Ordinary People, and The Consumer Church. He served on the editorial advisory board of Christian History and published numerous articles for magazines and encyclopedias. He served as consulting editor for InterVarsity’s Dictionary of Christianity in America. He was a corresponding editor of Christianity Today and published articles in Encyclopedia Americana, Evangelical Dictionary of Theology, and New International Dictionary of the Christian Church. http://www.denverseminary.edu/about-u...
https://images.gr-assets.com/authors/1393796696p5/64541.jpg
Church History in Plain Language
Theology for Ordinary People: What You Should Know to Make Sense out of Life
All the saints adore thee: Insight from Christian classics
The church, God's people (The Victor know & believe series)
What Baptists Believe
Transformed by Love: The Vernon Grounds Story
The Consumer Church: Can Evangelicals Win the World Without Losing Their Souls?
A History of Conservative Baptists
What is the church? (Basic doctrine series)
By What Authority: The Standards of Truth in the Early Church
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1434256227i/111596.jpg
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1347985724i/1067760.jpg
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/nophoto/book/111x148.png
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1377389669i/294915.jpg
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/nophoto/book/111x148.png
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1347383787i/1354652.jpg
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/nophoto/book/111x148.png
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/nophoto/book/111x148.png
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/nophoto/book/111x148.png
https://i.gr-assets.com/images/S/compressed.photo.goodreads.com/books/1347633432i/14357009.jpg
December 20, 1927
February 20, 2010
Sach da xuat ban
4.06 avg rating — 4,618 ratings — published 1982 — 39 editions
4.21 avg rating — 14 ratings — published 1993 — 2 editions
3.77 avg rating — 13 ratings — published 1994 — 3 editions
4.17 avg rating — 6 ratings — published 1978
really liked it 4.00 avg rating — 6 ratings — 3 editions
4.20 avg rating — 5 ratings — published 2002
4.20 avg rating — 5 ratings — published 1992 — 2 editions
3.17 avg rating — 6 ratings — published 1981
4.50 avg rating — 2 ratings
liked it 3.00 avg rating — 2 ratings — published 1998 — 3 editions
“Christianity is the only major religion to have at its central event the humiliation of its God.” ― Bruce L. Shelley, Church History in Plain Language
“In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.” ― Bruce L. Shelley, Church History in Plain Language
“The democratic gospel of the French Revolution rested upon the glorification of man rather than God. The Church of Rome recognized this and struck back at the heresy as she had always done. She saw more clearly than did most Protestant churches that the devil, when it is to his advantage, is democratic. Ten thousand people telling a lie do not turn the lie into truth. That is an important lesson from the Age of Progress for Christians of every generation. The freedom to vote and a chance to learn do not guarantee the arrival of utopia. The Christian faith has always insisted that the flaw in human nature is more basic than any fault in man’s political or social institutions. Alexis de Tocqueville, a visitor in the United States during the nineteenth century, issued a warning in his classic study, Democracy in America. In the United States, he said, neither aristocracy nor princely tyranny exist. Yet, asked de Tocqueville, does not this unprecedented “equality of conditions” itself pose a fateful threat: the “tyranny of the majority”? In the processes of government, de Tocqueville warned, rule of the majority can mean oppression of the minority, control by erratic public moods rather than reasoned leadership.” ― Bruce L. Shelley, Church History in Plain Language
Bruce L. Shelley’s Followers (44)
https://www.goodreads.com/author/show/64541.Bruce_L_Shelley