This innovative volume provides an interdisciplinary, theoretically innovative answer to an enduring question for Pentecostal/charismatic Christianities: how do women lead churches? This study fills this lacuna by examining the leadership and legacy of two architects of the Pentecostal movement - Maria Woodworth-Etter and Aimee Semple McPherson.

Dewey Wallace tells the story of several prominent English Calvinist actors and thinkers in the first generations after the beginning of the Restoration. He seeks to overturn conventional cliches about Calvinism: that it was anti-mystical, that it allowed no scope for the ''ancient theology'' that characterized much of Renaissance learning, that its piety was harshly predestinarian, that it was uninterested in natural theology, and that it had been purged from the established church by the end of the seventeenth century.
In the midst of conflicts between Church and Dissent and the intellectual challenges of the dawning age of Enlightenment, Calvinist individuals and groups dealt with deism, anti-Trinitarianism, and scoffing atheism--usually understood as godlessness--by choosing different emphases in their defense and promotion of Calvinist piety and theology. Wallace shows that in each case, there was not only persistence in an earlier Calvinist trajectory, but also a transformation of the Calvinist heritage into a new mode of thinking and acting. The different paths taken illustrate the rich variety of English Calvinism in the period.
This study presents description and analysis of the mystical Calvinism of Peter Sterry, the hermeticist Calvinism of Theophilus Gale, the evangelical Calvinism of Joseph Alleine and the circle that promoted his legacy, the natural theology of the moderate Calvinist Presbyterians Richard Baxter, William Bates, and John Howe, and the Church of England Calvinism of John Edwards. Shapers of English Calvinism, 1660-1714 illuminates the religious and intellectual history of the era between the Reformation and modernity, offering fascinating insight into the development of Calvinism and also into English Puritanism as it transitioned into Dissent."

The Book of Mormon is an influential and controversial book. It launched a religious movement, has been believed by millions to be scripture, and has been derided by others as fraudulent. Despite this (or perhaps as a result), the book's contents have been subject to both academic neglect and popular myth. This book challenges some of that neglect by examining the Book of Mormon through the lens of its relationship with the Bible: a work which the Book of Mormon openly quotes and expects to be read alongside, and the only text which everyone agrees is connected to the Book of Mormon. Through close examination of the Book of Mormon text and biblical parallels, including three substantial case studies, this book examines the ways in which the Book of Mormon draws upon and interprets the biblical text. This book demonstrates the complexity with which the Book of Mormon handles biblical material, and the close correlation between its reading of the Bible and the Book of Mormon's own core themes.

Pauli Murray (1910-1985) was a poet, lawyer, activist, and priest, as well as a significant figure in the civil rights and women's movements. Throughout her careers and activism, Murray espoused faith in an American democracy that is partially present and yet to come.
In the 1940s Murray was in the vanguard of black activists to use nonviolent direct action. A decade before the Montgomery bus boycott, Murray organized sit-ins of segregated restaurants in Washington DC and was arrested for sitting in the front section of a bus in Virginia. Murray pioneered the category Jane Crow to describe discrimination she experienced as a result of racism and sexism. She used Jane Crow in the 1960s to expand equal protection provisions for African American women. A co-founder of the National Organization of Women, Murray insisted on the interrelation of all human rights. Her professional and personal relationships included major figures in the ongoing struggle for civil rights for all Americans, including Thurgood Marshall and Eleanor Roosevelt.
In seminary in the 1970s, Murray developed a black feminist critique of emerging black male and white feminist theologies. After becoming the first African American woman Episcopal priest in 1977, Murray emphasized the particularity of African American women's experiences, while proclaiming a universal message of salvation.
The Dream Is Freedom examines Murray's substantial body of published writings as well personal letters, journals, and unpublished manuscripts. Azaransky traces the development of Murray's thought over fifty years, ranging from Murray's theologically rich democratic criticism of the 1930s to her democratically inflected sermons of the 1980s. Pauli Murray was an innovative democratic thinker, who addressed how Americans can recognize differences, signaled the role of history and memory in shaping democratic character, and called for strategic coalition building to make more justice available for more Americans.

This is the first book length assesment in English of the impact of Karl Barth's theology in Britain. Beginning with the essays of Adolf Keller and H.R. Mackintosh in the 1920s, it analyses the interplay between Barth's developing thought and different strands of English, Scottish and Welsh church history up to the 1980s. Barth's impact on British perceptions of the German Church Struggle during the 1930s is discussed, along with the ready acceptance that his theology gained among the English Congregationalists, Welsh Nonconformists and theologians of the Church of Scotland. Half forgotten names such as John McConnachie and Nathaniel Micklem are brought to light along with better known representatives of British Barthianism like Daniel T. Jenkins and T.F. Torrance. Barth and the secular theology of the 1960s are assessed, along with the beginnings of the Barthian renaissance linked with Colin Gunton and others during the 1980s. Barth Reception in Britain is a contribution to modern church history as well as the history of doctrine.

This book explores the organic motif found throughout the writings of the Dutch Calvinist theologian Herman Bavinck (1854-1921). Noting that Bavinck uses this motif at key points in the most important loci of theology; Christology, general and special revelation, ecclesiology and so forth; it seems that one cannot read him carefully without particular attention to his motif of choice: the organic. By examining the sense in which Bavinck views all of reality as a beautiful balance of unity-in-diversity, James Eglinton draws the reader to Bavinck's constant concern for the doctrine of God as Trinity. If God is the Father, the Son and the Holy Spirit, Bavinck argues, the creation must be more akin to an organism than a machine. Trinity and organism are thus closely linked concepts. Eglinton critiques and rejects the 'two Bavincks' (one orthodox and the other modern) hermeneutic so commonplace in discussions of Bavinck's theology. Instead, this book argues for a reunited Herman Bavinck as a figure committed to the participation of historic orthodox theology in the modern world.

In the first book to investigate in detail the origins of antislavery thought and rhetoric within the Society of Friends, Brycchan Carey shows how the Quakers turned against slavery in the first half of the eighteenth century and became the first organization to take a stand against the slave trade. Through meticulous examination of the earliest writings of the Friends, including journals and letters, Carey reveals the society's gradual transition from expressing doubt about slavery to adamant opposition. He shows that while progression toward this stance was ongoing, it was slow and uneven and that it was vigorous internal debate and discussion that ultimately led to a call for abolition. His book will be a major contribution to the history of the rhetoric of antislavery and the development of antislavery thought as explicated in early Quaker writing.

A collection of 230 hymns, with music, drawn from a wide range of liberal religious sources, all written in the 20th or 21st century; many were composed by Unitarian and Unitarian Universalist writers, often drawing their imagery from other faith traditions. The collection includes songs for blessing partnerships and relationships. The compilers have drawn on a wide range of musical styles, using keys in keeping with current group vocal range.