Deception by Design provides a comprehensive study of Mormonism; exposes the surprising source of Joseph Smith's "conversion" story; reveals the immense influence of others on Smith's beliefs; equips evangelical Christians with principals for witnessing to Mormons.

"Allen Harrod has written a wonderfully helpful and insightful book on Mormonism. It is both original in its research, as well as in its offering helpful conclusions and applications regarding the nature and history of the Church of Jesus Christ of Latter-day Saints." --Dr. R. Philip Roberts, president, Midwestern Baptist Theological Seminary

"Deception by Design represents the best book I have seen in terms of explicating the beliefs and theology of Mormonism and at the same time providing superb approaches to presenting the claims of Christ to Mormons." --Dr. Paige Patterson, Southwestern Baptist Theological Seminary

In this groundbreaking study, Stephen H. Webb offers a new theological understanding of the material and spiritual: that, far from being contradictory, they unite in the very stuff of the eternal Jesus Christ.
Accepting matter as a perfection (or predicate) of the divine requires a rethinking of the immateriality of God, the doctrine of creation out of nothing, the Chalcedonian formula of the person of Christ, and the analogical nature of religious language. It also requires a careful reconsideration of Augustine's appropriation of the Neo-Platonic understanding of divine incorporeality as well as Origen's rejection of anthropomorphism. Webb locates his position in contrast to evolutionary theories of emergent materialism and the popular idea that the world is God's body. He draws on a little known theological position known as the ''heavenly flesh'' Christology, investigates the many misunderstandings of its origins and relation to the Monophysite movement, and supplements it with retrievals of Duns Scotus, Caspar Scwenckfeld and Eastern Orthodox reflections on the transfiguration. Also included in Webb's study are discussions of classical figures like Barth and Aquinas as well as more recent theological proposals from Bruce McCormack, David Hart, and Colin Gunton. Perhaps most provocatively, the book argues that Mormonism provides the most challenging, urgent, and potentially rewarding source for metaphysical renewal today.
Webb's concept of Christian materialism challenges traditional Christian common sense, and aims to show the way to a more metaphysically sound orthodoxy.

The Church in Act explores the dynamics of ecclesial and liturgical theology, examining the body of Christ in action. Maxwell E. Johnson, one of the premier liturgical specialists in the field, provides in this volume historical and doctrinal thinking on a diversity of liturgical subjects under the umbrella of Lutheran liturgical theology and in ecumenical conversation. The topics under consideration range from baptismal spirituality to Eucharistic concerns, including real presence, pneumatology, and reservation; discussions on what constitutes liturgical normativity, the diverse hermeneutical approaches to the Revised Common Lectionary, and the place of Mary in ecumenical dialogue and culture (especially Latino-Hispanic); issues of full communion based on a liturgical reading of the Augsburg Confession VII; and specific questions related to liturgy and ecumenism today in light of recent translation changes in Roman Catholic practice. Together, the volume offers a robust account of the liturgical, sacramental, and spiritual practices of the church for scholars.

Rufus Jones' promotion of mysticism and his novel formulation of the Inner Light, which saw God as an inherent part of human nature, were sweepingly influential within liberal Quakerism in the early 20th century and have had long-lasting effects on Quaker faith and practice. In spite of the importance of his ideas, however, they have received little critical attention. In Mysticism and the Inner Light, Helen Holt provides a systematic analysis of Jones' thought in historical context, showing how he attempted to synthesize his own experience with aspects of the psychology of William James, the idealism of Josiah Royce, and liberal Christianity. She finds that because Jones presented his ideas informally, he is sometimes misinterpreted, especially regarding his views on Christ and humanism. The book draws on Jones' extensive corpus and on unpublished archived letters.

The Cross of Reality investigates Bonhoeffer's interpretation and use of Luther's theology in shaping his Christology. In this essay, H. Gaylon Barker uses the "theology of the cross" as a key to understanding the characteristic elements that make up Bonhoeffer's theology; he also shows how Bonhoeffer's conversation with his teachers and contemporaries, Karl Holland Karl Barth in particular, develops. Bonhoeffer's thought was indeed radical and revolutionary, but it was so precisely because of its adherence to the classical traditions of the church, especially Luther's theologia crucis. When his theology is understood in light of this tradition, his "nonreligious interpretation," which he set out to describe in his theological letters from Tegel prison, is not a radical departure from his earlier theology, but is the mature expression of his "theology of the cross." Bonhoeffer's Lutheran roots would not allow him to turn his back on the problems and tragedies of the world. In fact, because God had turned toward the world, had entered into the world and identified with suffering individuals, the only proper sphere for theological reflection was this world. Theology properly conceived, therefore, is very this-worldly. It is this worldly character that gives it its power to speak.

This title presents distinguished scholars on Calvin and his surprising up to date relevance addressing three central current issues: faith - ecumenism - public responsibility. This inspiring collection of essays spells out the relevance of John Calvin's theology for today in three areas: Faith? Calvin's theology asks how God deals with the persistent presence of human sin. For Calvin, the chief end of life is to know God and devote our life to his glory. The still topical point is that we are freed from our fixation with ourselves, thereby recognising and living out our true reality in relation to God. Ecumenism? The unity of the Church in Christ is of central importance to Calvin. We must do our utmost to make it visible. In Calvin's view, if there is agreement in the understanding of God and grace, all other differences have no divisive importance. This still characterises Reformed understanding today. Public responsibility? Calvin posed the question about the church's public responsibility as no other Reformer did. Part 3 reveals the sources of the worldwide impact of Calvin's and Reformed theology on politics, the law, scholarship and the organising of life in society, including civil society.