The Friends Way is a grand walk that starts in Barley, Lancashire, passing over the summit of Pendle Hill to and through some of the finest parts of the Yorkshire Dales to end at Sedbergh. It combines glorious scenery with superb wildlife and striking geology, and it also visits many places that were crucial in George Fox's journey of 1652. He preferred to deliver his sermons outdoors, dismissing churches as 'steeple-houses'. His long walk and discussions with Seekers and other dissidents were the catalyst for the creation of the Society of Friends, first known as Quakers. From Pendle Hill, where Fox had his vision, to Fox's Pulpit, where he gave his 'Sermon on the Fell' to a crowd of over 1000, the route is steeped in Fox's personal journey. This 62-mile Way ends at Sedbergh, a town rich in Quaker heritage, to be followed by two day-walks, one a circuit that takes in Fox's Pulpit. The whole route can be completed comfortably inside one week. It will appeal not only to all Quakers who enjoy walking, but also to those walkers who don't yet know the remarkable story of Fox's 1652 journey and life. The guidebook is richly visual, with mapping at 1:35,000 on 17 of its pages and nearly 140 colour photos. It is robustly bound and printed on rainproof paper.

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.

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.