The Early Quakers and 'the Kingdom of God' takes account of the early Quakers in Britain during the middle years of the seventeenth century as nonviolent, spiritual revolutionaries. Theirs was a time of intellectual ferment and socio-political, economic and ecclesiastical upheaval not to mention three horrific and devastating civil wars. The Early Quakers and 'the Kingdom of God' breaks new ground in British theology and ecclesiastical history by investigating the early Quakers' (1647-63) vision of, and intimate relationship with, the Kingdom of God. Like Jesus of Nazareth, they were particularly devoted to the Kingdom, contrasting it to that of the Puritans, Episcopalians and Catholics. The book acknowledges alternative titles for the 'Kingdom' and uses many of them, i.e. the 'Covenant of Peace'. In describing the tortuous relationship between the above ecclesiastical groups and the Quakers in the mid-17th century, the work analyses the Quakers' language use, what they said, did, and wrote in regards to the Kingdom, all of which culminated in a Pentecost-type 'moment' in 1659-61. This 'moment', capturing the essence of their 1650s experience of Kingdom and Testimony (i.e. the well-known peace testimony of the Quakers), has direct import for Quakers and others in the peace movement and conflict resolution networks today, especially those that are church-based. The Early Quakers and 'the Kingdom of God' will be of interest to theologians, historians and those with a deep interest in 17th century religious, political and social movements, including people wishing to understand the roots of today's expression of both evangelical and liberal theology. The book will be a lasting resource for students of history and theology. The reader of The Early Quakers and 'the Kingdom of God' will be aided by footnotes, a glossary, an index and bibliography.

The Early Quakers and 'the Kingdom of God' takes account of the early Quakers in Britain during the middle years of the seventeenth century as nonviolent, spiritual revolutionaries. Theirs was a time of intellectual ferment and socio-political, economic and ecclesiastical upheaval not to mention three horrific and devastating civil wars. The Early Quakers and 'the Kingdom of God' breaks new ground in British theology and ecclesiastical history by investigating the early Quakers' (1647-63) vision of, and intimate relationship with, the Kingdom of God. Like Jesus of Nazareth, they were particularly devoted to the Kingdom, contrasting it to that of the Puritans, Episcopalians and Catholics. The book acknowledges alternative titles for the 'Kingdom' and uses many of them, i.e. the 'Covenant of Peace'. In describing the tortuous relationship between the above ecclesiastical groups and the Quakers in the mid-17th century, the work analyses the Quakers' language use, what they said, did, and wrote in regards to the Kingdom, all of which culminated in a Pentecost-type 'moment' in 1659-61. This 'moment', capturing the essence of their 1650s experience of Kingdom and Testimony (i.e. the well-known peace testimony of the Quakers), has direct import for Quakers and others in the peace movement and conflict resolution networks today, especially those that are church-based. The Early Quakers and 'the Kingdom of God' will be of interest to theologians, historians and those with a deep interest in 17th century religious, political and social movements, including people wishing to understand the roots of today's expression of both evangelical and liberal theology. The book will be a lasting resource for students of history and theology. The reader of The Early Quakers and 'the Kingdom of God' will be aided by footnotes, a glossary, an index and bibliography.

These chapters are rooted in a World Council of Churches conference of Historic Peace Churches in Asia that took place in Solo, Indonesia. There, as part of the WCC's Decade to Overcome Violence, Asian Christians engaged interfaith diversity, violence, and radical pluralism in Asia. Konrad Raiser, World Council of Churches General Secretary, 1992-2003, observes in the Foreword that "This volume is another example of the very creative contribution that the Historic Peace Churches are continuing to make to the ecumenical search for reconciliation and peace. For teachers and students engaged in developing a new approach to an ecumenical ethics of peace and for those committed to overcoming violence in their local context, the book provides valuable insights and welcome encouragement." Ruthann Knechel Johansen, President, Bethany Theological Seminary, says that "Courageous and imaginative contributors from Indonesia, India, Japan, Korea, the Philippines, and Australia prophetically and poetically call people of all religious faiths to listen to voices from the margins of the world's societies, to embrace with wonder and gratitude the rich diversity of human cultures and religious pluralism, and to work tirelessly and joyfully for God's shalom, salam, and peace with justice throughout the earth." Fernando Enns, VU University Amsterdam, Chair for Theology and Ethics, Faculty of Theology, points out that "Historic Peace Churches--Mennonites, Church of the Brethren, and Society of Friends--have kept alive the witness for peace with justice within the global ecumenical familiy of churches, not only during the past Decade to Overcome Violence. This volume presents another strong contribution to the ongoing search for a credible and faithful Christian presence in the midst of religious pluralism, in face of religious radicalism and the violence of poverty."