Reprint of the original, first published in 1877.

Few figures who were active in the English Romantic Movement are as fascinating as Samuel Taylor Coleridge (1772-1834). Aside from his own visionary verse, Coleridge is famous for his colourful friendships with fellow-poets Wordsworth and Southey, and above all for his well documented drug-taking and creative use of opium. But it is less widely appreciated that he was also a key figure in Anglican thought, whose writings are continually referred to by modern Anglican theologians. Coleridge's journey from the Unitarianism of his father towards a later commitment to Anglican Trinitarianism of a type he had rejected in his youth involved a rigorous philosophical process of imaginative liberal thinking. Over the last 200 years, that thinking has provided Anglicanism with many valedictory tools as well as a measure of robust self-belief. Offering a major contribution both to religious history and the history of ideas, Graham Neville here charts the particular liberal tradition in British religious thought which stems directly from Coleridge. He shows why Coleridge's thought remains so significant, and traces the ways in which his subject's theological ideas profoundly influenced later British writers and scholars like F.D. Maurice, F.J.A. Hort, F.W. Robertson, B.F. Westcott, John Oman and Thomas Erskine (once called the 'Scottish Coleridge'). Dr Neville further relates the pioneering ideas of Coleridge to current developments in theology and scientific method.

"All shall be well, and all shall be well, and all manner of thing shall be well." Lady Julian of Norwich Universalism runs like a slender thread through the history of Christian theology. It has always been a minority report and has often been regarded as heresy, but it has proven to be a surprisingly resilient "idea." Over the centuries Christian universalism, in one form or another, has been reinvented time and time again. In this book an international team of scholars explore the diverse universalisms of Christian thinkers from the Origen to Moltmann. In the introduction Gregory MacDonald argues that theologies of universal salvation occupy a space between heresy and dogma. Therefore disagreements about whether all will be saved should not be thought of as debates between "the orthodox" and "heretics" but rather as "in-house" debates between Christians. The studies that follow aim, in the first instance, to hear, understand, and explain the eschatological claims of a range of Christians from the third to the twenty-first centuries. They also offer some constructive, critical engagement with those claims. Origen (Tom Greggs) Gregory of Nyssa (Steve Harmon) Julian of Norwich (Robert Sweetman) The Cambridge Platonists (Louise Hickman) James Relly (Wayne K. Clymer) Elhanan Winchester (Robin Parry) Friedrich Schleiermacher (Murray Rae) Thomas Erskine (Don Horrocks) George MacDonald (Thomas Talbott) P. T. Forsyth (Jason Goroncy) Sergius Bulgakov (Paul Gavrilyuk) Karl Barth (Oliver Crisp) Jaques Ellul (Andrew Goddard) J. A. T. Robinson (Trevor Hart) Hans Urs von Balthasar (Edward T. Oakes, SJ) John Hick (Lindsay Hall) Jurgen Moltmann(Nik Ansell)