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Few matters were more hotly debated by Reformed divines in nineteenth-century America than the nature, history, and contemporary expression of the Calvinist system of thought. John Williamson Nevin of Mercersburg Seminary contended that most Americans had abandoned Calvin’s system long ago (especially in regard to the Eucharist). The New England theologians (led by Edwards Amasa Park) claimed to be faithful modern Calvinists, but no longer bound to Calvin’s own doctrinal preferences. Princeton theologians (led by Charles Hodge) criticized both of these other groups, trying their best to shore up a sense of mainstream orthodox Calvinist unity from the time of the Reformation to their own age. This chapter will use these debates to examine the status of Calvinism and reassess Calvin’s legacy in nineteenth-century America. It will also engage the interpretations of many recent historians who interpret the nineteenth century as one in which most American "Calvinists" abandoned Calvin’s legacy.

The Prologue argues for the importance of Charles Hodge in nineteenth-century American Protestantism through his publications (including forty years as the editor of the Biblical Repertory and Princeton Review) and his fifty-six year career as a professor at Princeton Theological Seminary. It is impossible to fully understand the current shape of American Presbyterianism, American Calvinism, and much of twentieth-century Protestant Fundamentalism without carefully studying the theological influence of Charles Hodge.

The middle decades of the nineteenth century witnessed both the golden age of American Calvinism and its decline. Increasing fragmentation among Calvinistic voices as well as the rise of competition from non‐Calvinistic Protestants and Roman Catholics contributed to a vital but also chaotic theological period. A number of key Calvinist leaders published important works during this era, and public debates over theology were influenced by a number of decisive events not only within the denominations but also in public life. By the 1850s, leading voices like Horace Bushnell and Catherine Beecher were beginning to challenge the once settled principles of American Calvinist theology.

Chapter Eight explores Charles Hodge’s conversion to Christianity during the revival at Princeton College in the winter of 1815. Hodge had been religious his entire life, but decided to take a step forward in his commitment to Christ during this revival. He then threw himself into various religious activities at the College as both his grades and his health suffered.

Chapter Nine recounts how Hodge returned to Philadelphia to convalesce from his chest condition after graduation. After his health improved he took two important trips. First, he traveled to Silver Lake, Pennsylvania to visit Robert and Jane Rose. Here, he decided to enter the ministry against the preferences of his mother. Second, he traveled throughout Virginia with Archibald Alexander, the founding faculty member of Princeton Theological Seminary.

Chapter thirty-four examines Hodge as he establishes himself as the leading professor at Princeton Theological Seminary. Through his teaching, administration, and hospitality of famous guests such as William Cunningham of Scotland, Hodge shows himself to be the Seminary’s marquee figure.

Chapter forty-one deals with the years immediately following the death of so many of Hodge’s friends and family. He underwent intense bouts of grief and his physical health was not strong. He was also named to Princeton College’s Board of Trustees in 1850. He served on the Board until his death in 1878. While a Trustee, Hodge worked closely with Presidents Carnahan, Maclean and McCosh to keep religious instruction an important part of the school’s curriculum. He also stressed a broad-based liberal arts approach to the College’s curricular agenda.

Chapter twenty-one tells the story of the changing nature of the Biblical Repertory. Upon his return from Europe, Hodge decides to rename and change the name of this periodical, attempting to make it appeal to a wider audience. Popularizing the journal failed, but the Repertory did become a major theological voice within American Presbyterian circles.

Chapter fifty-four examines the crowning achievement of Hodge’s publishing career, his three-volume Systematic Theology. Rather than simply compile and edit his theological writings of the past half century, Hodge took the opportunity to write his Systematic as an organic whole. Certain new stresses appear in the volumes. He emphasized Baconian scientific method and the role of the intellect in theological study to a degree that had not been the case in his theological lectures. He used his Systematic to argue for the importance of the intellect (over the emotions) in theological study, and he made his volumes and apologetic for God’s goodness and benevolent work in the world, even after the devastating events of the Civil War.

Chapter Four explores the early education and character formation of Charles Hodge. Hodge’s mother was indefatigable in her efforts to educate her sons, and she took a great personal interest in their daily activities even when she sent them away to School in Somerville, New Jersey. The roots to Hodge’s lifelong dedication to duty, systemization and service are rooted in both his early religious and secular educational experiences.

Chapter twenty-nine tells of the fight the New School mounted to try and take back the American Presbyterian Church through legal means. Meeting in Auburn, New York, the New School held what became the “Auburn Convention,” where they determined they would use all legal means to fight to retain their leadership role in the Presbyterian Church. By this time, nearly a half of all Presbyterians in the United States had aligned themselves with the New School. Such numbers shocked the Old School. Although the New School was awarded the trusteeship of the Church in a lower court, ultimately a higher Pennsylvania court awarded the Old School the right to be the guiding force of the American Presbyterian Church.

Chapter seventeen provides insight into why Charles Hodge decided to leave his family and friends for a two-year study trip in Europe. Insecure about his own knowledge and abilities to train seminary students, Hodge applied to the Seminary Board for a European study leave, which the Board granted. He left in the Fall of 1826 and spent his first few months in Paris studying with Sylvestre de Sacy and Armand-Pierre Caussin de Perceval. While in Paris he also met Alexander von Humboldt, Phillip Stapfer, and General Lafayette.

Chapter thirty-nine explores the Hodge family has it finally breaks up from its central Princeton location. With the marriages of A. A. and Mary, Hodge’s family began to disperse. Archie left with his wife for missionary work in India and Mary left with her husband as he took a seminary teaching position in Kentucky. When Mary got pregnant, Sarah Hodge made the long trip to Kentucky to help with the baby’s arrival. She did this against Hodge’s wishes, and in so doing illustrated the tension between Hodge’s biblical views on the role of women and the realities of having powerful women in his life.

Chapter thirty-one analyzes Hodge’s most popular book, his devotional The Way of Life. Hodge took over the role of Professor of Theology from Archibald Alexander in 1840, and thereby became the lead professor at the Seminary. By 1845, he was co-teaching the core theology courses of the school with Alexander. His The Way of Life provides a unique window into the formative years of his systematic theological thinking and his commitment to personal holiness in the Christian life.

Chapter Twelve examines Hodge as he transitions from his Seminary graduation to his appointment to teach at Princeton Theological Seminary. After his seminary graduation, he joins his family in Philadelphia where he preaches and studies Hebrew with Reverend Joseph Banks. His classmate John Johns is first offered the teaching position at the Seminary, but he turns it down in favor of the Episcopal ministry. Hodge is then approached and appointed to the position.

Chapter Thirteen chronicles Hodge’s return to Princeton Theological Seminary to teach. His teaching duties are diverse and rigorous. He does both language instruction, along with teaching on biblical books and biblical criticism. With the help of Samuel Miller, he publishes his first work, “A Dissertation on the Importance of Biblical Literature,” after founding the “The Society for Improvement in Biblical Literature.” He is appointed as the Seminary’s third professor and marries Sarah Bache.

Chapter twenty is an account of how Hodge returned from Europe a changed man. Full of confidence and new ideas, Hodge gave himself to educational reform and missions in the years immediately after his return. He had already been involved in missions through Princeton Seminary’s Society of Inquiry, and by the 1840s he was favoring the establishment of Presbyterian parochial schools.

Chapter thirty addresses Hodge in his role as his denomination’s historian. In 1839, he decides to write a definitive history of American Presbyterianism. He completes two volumes, which show that he largely uses history to explain the present. He makes many connections between the New Side colonial Presbyterians and the New School Presbyterians of his own day. Archibald Alexander disagreed with his treatment of the Old Side, saying he was too rough on its activities and its ultimate benefits to American Christianity. Hodge refused to bring his history up to the present day, saying that would be better left for someone else.