This was originally published as a large 24 book set. All 24 books are published here in one volume. There is a linked table of contents to all 24 book at the beginning of the volume, as well as a fully descriptive table of contents at the beginning of each book. The History of Protestantism' by J. A. Wylie, is an incredibly inspiring work. It pulls back the divine curtain and reveals God's hand in the affairs of His church during the Protestant Reformation. Through the centuries, the sacrifices and victories of God's faithful people have often been obscured and forgotten. Now once again, you can read the fascinating story of how truth triumphed over error, principle over falsehood, and light over darkness. While Wylie is intent on telling the story of Protestantism he in many places travel back to the middle ages and picks up the story and heads forward to the reformation of the sixteenth century. When reading Wylie is thrilled to see just that men and woman stood for truth and in doing so maid a way for truth to prevail in the end. Wylie’s ability as a scholar and author are apparent in every chapter of these seas. Anyone interested in knowing about the history of the Christian Church would be truly in lighted by reading this work of Dr. Wylie on the history of Protestantism'. His disposition to use the pen as a mighty “Sword of the LORD” (Judges 7:18) is evidenced through out this work. CONTENTS Book One - Protestantism in Scotland Book Two - Wicliffe and His Times, or Advent of Protestantism Book Three - John Huss and the Hussite Wars Book Four - Christendom at the Opening of the Sixteenth Century Book Five - History of Protestantism in Germany to the Leipsic Disputation, 1519 Book Six - From the Leipsic Disputation to the Diet at Worms, 1521 Book Seven - Protestantism in England, From the Times of Wicliffe to Those of Henry VIII Book Eight - History of Protestantism in Switzerland From A.D. 1516 to Its Establishment at Zurich, 1525 Book Nine - History of Protestantism From the Diet of Worms, 1521, to the Augsburg Confession, 1530 Book Ten - Rise and Establishment of Protestantism in Sweden and Denmark Book Eleven - Protestantism in Switzerland From Its Establishment in Zurich (1525) to the Death of Zwingli (1531) Book Twelve - Protestantism in Germany From the Augsburg Confession to the Peace of Passau Book Thirteen - From Rise of Protestantism in France (1510) to Publication of the Institutes (1536) Book Fourteen - Rise and Establishment of Protestantism at Geneva Book Fifteen - The Jesuits Book Sixteen - Protestantism in the Waldensian Valleys Book Seventeen - Protestantism in France From Death of Francis I (1547) to Edict of Nantes (1598) Book Eighteen - History of Protestantism in the Netherlands Book Nineteen - Protestantism in Poland and Bohemia Book Twenty - Protestantism in Hungary and Transylvania Book Twenty-one - The Thirty Years’ War Book Twenty-two - Protestantism in France From Death of Henry IV (1610) to the Revolution (1789) Book Twenty-three - Protestantism in England From the Times of Henry VIII Book Twenty-four - Progress From the First to the Fourteenth Century

Ernst Troeltsch focuses his Protestantism and Progress on two main areas. First, he centers on the intellectual and religious situation, from which the significance and the possibilities of development possessed by Christianity might be deduced. This leads to an engaging historical investigation regarding the spirit of the modern world. Troeltsch argues that the modern world can only be understood in the light of its relation to earlier epochs of Christian civilization in Europe. He notes that for anyone who holds the opinion that in spite of all the significance that Catholicism retains, the living possibilities of development and progress are to be found on Protestant soil, the question regarding the relation of Protestantism to modern civilization becomes of central importance. Troeltsch also distinguishes elements in modern civilization that have proven their value from those which are merely temporary and lead nowhere. He gives the religious ideas of Christianity a shape and form capable of doing justice to the absoluteness of religious conviction, and at the same time considering them in harmony with what has actually been accomplished towards solution of the practical problems of the Christian life. A new introduction by Howard Schneiderman brings this monumental work into the twenty-first century, and explains why its ideas are more important than ever, one hundred years after its original publication.

In this engaging volume, Capetz argues that Protestants have largely ignored Luther's heritage when it comes to thinking about biblical authority and instead have followed Calvin's biblicism, leading to many intellectual and moral problems in the face of a fully historical-critical understanding of the Bible in our time. After prefacing the book with a personal story that illustrates what is at stake in this question for the church's pastoral ministry, he examines in detail the debate between Barth--an heir of Calvin--and Bultmann--a Lutheran--regarding Sachkritik or "content criticism" of Scripture since their debate serves to clarify the central issue facing Protestants today. He then traces their debate back to the Reformation itself to show how the difference between Luther and Calvin presented Protestants from the outset with two conflicting models of biblical authority. He then reflects on how this question of the proper understanding of biblical authority manifests itself in the debates over sexual ethics that have plagued mainline denominations for the past four decades. And he concludes by arguing that Luther's heritage provides Protestants with a viable way to engage in a robust theological interpretation of the Bible that does not violate what historical criticism has taught us about it.

This essay following the treatise on St. Paul and Protestantism, was meant to clear away offense or misunderstanding which had arisen out of that treatise. There still remain one or two points on which a word of explanation may be useful, and to them this preface is addressed. The general objection, that the scheme of doctrine criticized by me is common to both Puritanism and the Church of England, and does not characterize the one more essentially than the other, has been removed, the author hopes, by the concluding essay. But it is said that there is, at any rate, a large party in the Church of England,—the so-called Evangelical party,—which holds just the scheme of doctrine the author has called Puritan; that this large party, at least, if not the whole Church of England, is as much a stronghold of the distinctive Puritan tenets as the Nonconformists are; and that to tax the Nonconformists with these tenets, and to say nothing about the Evangelical clergy holding them too, is injurious and unfair.

When I speak of liberal Protestants, I have in mind those Protestants who feel free to depart from classical Protestantism (the Protestantism of the Reformers) in order, as they see it, to keep Christianity in step with the best of secular wisdom—a secular wisdom that often includes attacks on Christianity. Over the past 250 years there have been three great attacks on Christianity: deism, agnosticism, and the sexual revolution. And so, beginning with Unitarianism more than 200 years ago, liberal Protestantism has adjusted to these attacks by dropping more and more of traditional Christian doctrine, until today the more advanced liberal Protestants are only barely distinguishable from atheists.

Reproduction of the original: St. Paul and Protestantism by Matthew Arnold