The last two decades have witnessed the growing participation in theological dialogues of non-institutional (free church) movements. This poses a serious challenge to 21st century ecumenism, since ecclesial realities and internal diversity of these movements impede fruitful dialogue in the classical manner. The present volume addresses fundamental aspects of this challenge by a critical study of an exemplary case of such dialogues, the International Roman Catholic-Classical Pentecostal Dialogue (1972-2007). This unique study builds both on primary archival sources and on earlier research on the IRCCPD. After providing an ecumenical profile of the Classical Pentecostal dialogue partner, Creemers demonstrates how fair representation of the Classical Pentecostal movement has been pursued in the course of the dialogue. Next, he gives attention to the ecumenical method of the IRCCPD. First, the development of a dialogue method hinging on "hard questions" is traced, which has allowed a balanced theological exchange between the dialogue partners. Regarding theological method, it is demonstrated that both partners showed a willingness to experiment together by integrating sources of theological knowledge typically distrusted in their own traditions. In conclusion, the analyses are integrated in an overview of challenges and opportunities for dialogue with the Classical Pentecostal movement in the context of ongoing discussions on ecumenical method.

Ashlee Quosigk explores the diversity of opinions within the largest religious group in the US - Evangelical Christians - on the topic of Islam. Evangelicals are often characterized as monolithically antagonistic toward Muslims. This book challenges that stereotype, exposing the sharp divides that exist among Evangelicals on Islam and examines why there is division. Drawing on qualitative research on two congregations in the US, as well as on popular Evangelical leaders, this book details the surprisingly diverse views Evangelicals hold on Muhammad, the Qur'an, interfaith dialogue, syncretism, and politics. This research is invaluable for providing a better understanding of what Evangelicals think, and why. This book also offers insight into why conflict exists and why Evangelicals differ, while advancing culture war theory and qualitative methods. Specifically, it explores differences in moral authority (assumptions that guide one's perceptions of the world) among Evangelicals and explains how these differences influence their views on Islam. The findings are relevant to religious relations worldwide as everyone appeals to moral authority, irrespective of their geographic location.

This book investigates a puzzling and neglected phenomenon - the rise of English Arminianism during the decade of puritan rule. Throughout the 1650s, numerous publications, from scholarly folios to popular pamphlets, attacked the doctrinal commitments of Reformed Orthodoxy. This anti-Calvinist onslaught came from different directions: episcopalian royalists (Henry Hammond, Herbert Thorndike, Peter Heylyn), radical puritan defenders of the regicide (John Goodwin and John Milton), and sectarian Quakers and General Baptists. Unprecedented rejection of Calvinist soteriology was often coupled with increased engagement with Catholic, Lutheran and Remonstrant alternatives. As a result, sophisticated Arminian publications emerged on a scale that far exceeded the Laudian era. Cromwellian England therefore witnessed an episode of religious debate that significantly altered the doctrinal consensus of the Church of England for the remainder of the seventeenth century. The book will appeal to historians interested in the contested nature of 'Anglicanism' and theologians interested in Protestant debates regarding sovereignty and free will. Part One is a work of religious history, which charts the rise of English Arminianism across different ecclesial camps - episcopal, puritan and sectarian. These chapters not only introduce the main protagonists but also highlight a surprising range of distinctly English Arminian formulations. Part Two is a work of historical theology, which traces the detailed doctrinal formulations of two prominent divines - the puritan John Goodwin and the episcopalian Henry Hammond. Their Arminian theologies are set in the context of the Western theological tradition and the soteriological debates, that followed the Synod of Dort. The book therefore integrates historical and theological enquiry to offer a new perspective on the crisis of 'Calvinism' in post-Reformation England.

"Can anything orthodox come from Pentecostalism?" This recasting of Nathaniel's familiar question from the Gospel is a fair summary of many modern Christians' assessment of the Pentecostal tradition. Yet in recent years, a growing number of Pentecostals have been turning afresh to the ancient, creedal Christian faith. Bishop Emilio Alvarez has himself been at the forefront of this movement. In Pentecostal Orthodoxy he introduces the phenomenon, and extends the project of paleo-orthodox ressourcement (associated with scholars such as Thomas Oden and Robert Webber) to include orthodox expressions within Pentecostalism, particularly his own Afro-Latino Pentecostal movement. This book is a manifesto of sorts, promising not only to open up the possibility of a genuinely orthodox Pentecostalism, but to reframe modern ecumenical dialogue as well.

They always manage to knock on your door at the worst possible times. It's difficult to talk to Jehovah's Witnesses because they test your Bible knowledge and spiritual endurance. But the effort is worth it, because they need to hear the gospel from you. Reed, a former JW elder, closely examines the Jehovah's Witnesses' favorite Bible verses and discusses other important verses they ignore.