Nineteenth-century American writers frequently cast the Mormon as a stock villain in various genres of popular fiction. The Mormons were depicted as a violent and perverse people. Applying the methods of literary criticism, Givens shows how the image of the Mormon as a religious and social `Other' was constructed.

How do science and religion interact? This study examines the ways in which two minorities in Britain - the Quaker and Anglo-Jewish communities - engaged with science. Drawing on a wealth of documentary material, much of which has not been analysed by previous historians, Geoffrey Cantor charts the participation of Quakers and Jews in many different aspects of science: scientific research, science education, science-related careers, and scientific institutions. The responses of both communities to the challenge of modernity posed by innovative scientific theories, such as the Newtonian worldview and Darwin's theory of evolution, are of central interest.

While there are many diatribes against the modern Word of Faith Movement and as many defenses of it, little scholarly work has investigated, analyzed, and compared and contrasted modern faith teaching with earlier evangelical writers. Only Believe is such a ground-breaking book written for non-specialists and scholars. Among its many accomplishments, Only Believe . . . * theologically engages both the teachings of the Word of Faith Movement and their critics, examining from the unique viewpoint of the elliptical nature of truth the counter-polarities of faith teaching and practice; * traces the origins of faith teachings such as revelation knowledge, logos and rhema, point of contact, seed faith, faith as a law and a force, covenant rights and inheritance, positive confession, and attitudes toward doctors and medicine through the church fathers, mystics, reformers, Pietists, Puritans, and the 19th-century Wesleyan, Keswick, and Higher Life holiness and healing movements; * draws upon the faith teachings and practices of a wide variety of theological and denominational backgrounds: Methodist, Baptist, Presbyterian/Reformed, Episcopalian/Anglican, Lutheran, Congregationalist, holiness, Brethren, Catholic, Pentecostal/charismatic, and many others; * highlights positive, balanced principles and models of faith of respected evangelical leaders, guiding the reader away from questionable teaching and practice and yet encouraging a walk by faith that is both strong and sound; * contains a treasure house of preaching, teaching, Bible study, examples of faith, and research material.

In Middle-Class Pentecostalism in Argentina: Inappropriate Spirits Jens Koehrsen offers an intriguing account of how the middle class relates to Latin Americas most vibrant religious movement. Based on pervasive field research, this study suggests that Pentecostalism stands in tension with the social imaginary of the middle class and is perceived as an inappropriate lower class practice. As such, middle class Pentecostals negotiate the appropriateness of their religious belonging by demonstrating distinctive tastes and styles of Pentecostalism. Abstaining from the expressiveness, emotionality, and strong spiritual practice that have marked the movement, they create a milder and socially more acceptable form of Pentecostalism. Increasingly turning into a middle class movement, this style has the potential to embody the future shape of Pentecostalism.

This is a major study of the theological thought of John Calvin, which examines his central theological ideas through a philosophical lens, looking at issues in Metaphysics, Epistemology, and Ethics. The study, the first of its kind, is concerned with how Calvin actually uses philosophical ideas in his work as a theologian and biblical commentator. The book also includes a careful examination of those ideas of Calvin to which the Reformed Epistemologists appeal, to find grounds and precedent for their development of Reformed Epistemology', notably the sensus divinitatis and the internal testimony of the Holy Spirit.

The dominant activities of the eighteenth century Wesleyan Methodist Connexion, in terms of expenditure, were the support of itinerant preaching, and the construction and maintenance of preaching houses. These were supported by a range of both regular and occasional flows of funds, primarily from members' contributions, gifts from supporters, various forms of debt finance, and profits from the Book Room. Three other areas of action also had significant financial implications for the movement: education, welfare, and missions. The Financing of John Wesley's Methodism c.1740-1800 describes what these activities cost, and how the money required was raised and managed. Though much of the discussion is informed by financial and other quantitative data, Clive Norris examines a myriad of human struggles, and the conflict experienced by many early Wesleyan Methodists between their desire to spread the Gospel and the limitations of their personal and collective resources. He describes the struggle between what Methodists saw as the promptings of Holy Spirit and their daily confrontation with reality, not least the financial constraints which they faced.