Christianity began with the conviction that the old order was finished. The mysterious, elusive and charismatic figure of Jesus proclaimed that a new era, the Kingdom of God, was dawning. Yet despite its success, and the conversion of the empire which had executed its founder, the religion he inspired was soon domesticated, its counter-cultural radicalism tamed, as the Church attempted to control both its doctrines and its followers. Christopher Rowland here shows that this was never the whole story. At the margins, around the edges, sometimes off the religious map, the apocalyptic flame of the New Testament continued to burn. In 1649 the Diggers occupied St George's Hill to put the egalitarianism of Christ into practice. 'You must break these men or they will break you', Oliver Cromwell declared of the 'lunaticks'. This book argues that such revolutionaries had divined the true intent of the enigma who threw over the tables of the money-changers: to summon a new epoch - strange, iconoclastic, uncomfortable and otherworldly. It gives full weight to a remarkable strain of radical religion that simply refuses to die.

The Radical Teaching of Jesus carefully and thoughtfully invites the reader into an understanding of the life and teachings of Jesus. Both his life and teachings are radical in that Jesus intended those who observed his life and heard his teachings to make a major change in their lives by fully receiving the power and presence of God. The implications of this transformation would result in a life of loving God with heart and mind and one's neighbor without condition. This volume underlines that to have a full understanding of the implications of the radical teaching of Jesus requires a careful reading of the history--of the Gospel records, of the circumstances in which Jesus lived, and of Jesus' sense of vocation. This understanding makes possible a more credible and nuanced grasp of the style and content of the life and teaching of Jesus and its extraordinary relevance for our rapidly changing and troubled global context. The book speaks poignantly both to those within the Christian family who find traditional categories regarding Jesus increasingly difficult to affirm, and to those of other faith traditions or religious unaffiliated who seek an authentic spiritual way.

The book addresses the way we are able to understand the radical invitation of Jesus. The invitation is to those who heard Jesus in the first century, the intervening centuries, and those in the twenty-first century urging them to turn away from a life that is self-centered and to seek a life that is God-centered, accepting the reign of God in one's life rather than wealth, pleasure, power, and fame. Jesus says that we are to seek first the kingdom of God and all of our basic needs will be met, being transformed and finding meaning and purpose in our lives. The invitation is radical in that it calls on us to give up the accepted norms and values of our culture and world and give ourselves to a life of integrity and truthfulness, love and compassion, and justice and peace. We are invited to find our true identity, to be filled with and transformed by the God of love and to become one who is filled with grace and truth, as Jesus was.

This study traces the links between William Blake's ideas and radical Christian cultures in late eighteenth-century England. Drawing on a significant number of historical sources, Robert W. Rix examines how Blake and his contemporaries re-appropriated the sources they read within new cultural and political frameworks. By unravelling their strategies, the book opens up a new perspective on what has often been seen as Blake's individual and idiosyncratic ideas. We are also presented with the first comprehensive study of Blake's reception of Swedenborgianism. At the time Blake took an interest in Emanuel Swedenborg, the mystical and spiritual writings of the theosophist had become a platform for radical and revolutionary politics, as well as numerous heterodox practices, among his followers in England. Rix focuses on Swedenborgianism as a concrete and identifiable sub-culture from which a number of essential themes in Blake's works are reassessed. This book will appeal not only to Blake scholars, but to anyone studying the radical and sub- culture, religious, intellectual and cultural history of this period.

These essays reflect possibilities and practices of radical democracy and radical ecclesia that take form in the textures of relational care for the radical ordinary. Hauerwas and Coels point out political and theological imaginations beyond the political formations, which seems to be the declination and the production of death. The authors call us to a revolutionary politics of 'wild patience' that seeks transformation through attentive practices of listening, relationship-building, and a careful tending to places, common goods, and diverse possibilities for flourishing.

Maybe you’ve had a moment when God did something radical in your heart. Putting your faith and trust in Him certainly feels like taking a giant leap, but really it’s just the beginning of the exciting, and—yes—radical journey that comes with agreeing to live as God calls you to. What does being radical look like? In the Bible, the common characteristics of "radicals" are: They trusted God. They listened to God’s voice and then obeyed—even when it cost them. Because of their faith, they lived lives that looked different from everyone else’s. That’s a short list and a tall order, but basically it means you can be a radical, too. There’s nothing on that list that is impossible for you. There’s nothing on that list that requires you to be older, or more financially stable, or to have a college degree. No matter who you are or where you live, you can live a radical faith. Meet Erin, who has learned practical ways to do just that. She'll help you be radical, too. My Name is Erin: One Girl’s Plan for Radical Faith is one in a series of four books, which can be read in any order. The other titles are: My Name is Erin: One Girl’s Journey to Discover Truth My name is Erin: One Girl’s Journey to Discover Who She Is My Name is Erin: One Girl’s Mission to Make a Difference

The English Radical Imagination addresses current critical assumptions about the nature of radical thought and expression during the English Revolution. Through a combination of biographical and literary interpretation, it revises the representation of radical writers in this period asignorant and uneducated 'tub preachers'. This representation has become a critical orthodoxy since Christopher Hill's seminal study, The World Turned Upside Down (1972). Despite the reservations of so-called 'revisionist' historians about the misleading implications of Hill's work, culturalhistorians and literary critics have continued to view radical texts as authentic artefacts of a form of early modern popular culture. This book challenges the divide between 'elite' and 'popular' culture in the seventeenth century. While research has revealed that the rank and file of the more organized radical movements was composed of the lower 'middling sort' of people who had little or no access to the elite intellectualculture of the period, some of the most important and most discussed radical writers had been to university in the 1620s and 1630s. Chapters 1-2 investigate how critics - especially those sympathetic to the radicals - have tended to repeat hostile contemporary stereotypes of the ideologists andpublicists of radicalism as 'illiterate Mechanick persons'. The failure to recognize the elite cultural background of these writers has resulted in a failure to acknowledge the range of their intellectual and rhetorical resources and, consequently, in a misrepresentation of the sophistication ofboth their ideas and their writing. Chapters 3-5 are case studies of some of the most important and innovative radical writers. They show how these writers use their experience of an orthodox humanist education for the purposes of satire and ridicule and how they interpret texts associated with orthodox ideologies and culturalpractices to produce heterodox arguments. Radical prose of the English Revolution thus emerges as a more complex literary phenomenon than has hitherto been supposed, lending substance to recent claims for its admission to the traditional literary canon.

This is the story of the most significant devotional author of the seventeenth century in his first full English language biography. Using previously unknown letters as a few of the resources, this story aims to recreate the theological, sometimes magical, and social worlds of Johann Arndt. Arndt was regarded by his peers and successive generations as either the most significant Reformer since Luther, or an uneducated and dangerous element within the Lutheran church. Later commentators have given Arndt the credit, or blame, for the founding of the Pietist movement. Arndt was a central figure in the forging of various Lutheran "orthodoxies" of the early seventeenth century and thus the first generation to attempt an interpretation of the Lutheran Confessions of Faith. He is challenged by some on the conservative right for his mystical influences, but was a hero to orthodox Lutheran Johann Gerhard. He did more than found the pietist tradition (which he actually may or may not have); he also became the father of a Lutheran spiritual, maybe mystical tradition. While this movement would only last in more extreme forms of the Lutheran church, the argument from Arndt, Gerhard, and others was that this tradition was not in conflict with the teachings of the Lutheran Confessions. It's a movement that almost was, and lives on in whispers in the church today.

The volume brings together eight new essays on Amos, which focus on a range of issues within the book. They represent a number of different approaches to the text from the text-critical to teh psychoanalytical, and from composition to reception. Arising out of a symposium to honour John Barton for his 60th birthday, the essays all respond, either directly or indirectly, to his Amos's Oracles Against the Nations, and to his lifelong concern with both ethics and method in biblical study.