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Constructivism is everywhere. It is a hot issue at this time in the field of philosophy, education, technology, and religion. However, can constructivism be an alternative approach in faith-based education? While some conclude that Jesus knew learning was an active knowledge-creating process, and that he always encouraged his disciples to think deeply and go beyond the surface level, others would find that constructivism undercuts faith-based education because of its claims to relativity. For example, constructivists claim that meaning is imposed on the world by us rather than existing in the world independently from us. Thus, they proclaim that truth is relative to particular times, places, and people. Christians hold that truth does exist absolutely. So how can there be a way forward for faith-based educators who see the good in the constructivist approach?
In Faith-Based Education that Constructs readers will find a unique approach whereby constructivism may appropriately be applied to a faith-based education setting. Although disagreement can occur between constructivism and faith-based education, this book concludes that constructivist thought and Christian faith-based education are, in the end, congruent and harmonious in significant ways. Those faith-based educators who continue to hold cautionary views of radical constructivist assertions against absolute truths need not disregard all other aspects of constructivism.

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At one time when an individual wanted a direct, personal experience of God that person turned to his or her dreams. The early third century Christian defender of the faith, Tertullian, observed, «Is it not known to all people that the dream is the most usual way that God reveals himself to man?» Yet by the eleventh century, King William II of England states, «They are not good Christians that regard dreams.» Why did this reversal of opinion occur, not only in Christian thinking, but in Jewish and Islamic attitudes also? God and Dreams: Is There a Connection? traces the historic connection between God and dreams and examines why this shift happened. While particular attention is given to Jewish, Christian, and Islamic thought, several secular disciplines are discussed also. After investigating the different points of view, an argument is made that the connection between God and dreams still exists.

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Luther's radical interpretation of the two natures of Christ, and specifically its expression through the ubiquitous presence of the humanity of Christ, is a fundamental, integral expression of that same theology. This expression of Luther's theology of the cross, Anthony asserts, provides both a fuller elaboration and an important and creative corrective with reference to recent signal expressions of the theology of the cross. As contemporary theologians of the cross have articulated (most notably Douglas John Hall and the late Alan E. Lewis), the theology of the cross, through a transformation of the divine attributes that honors the integrity of created beings, is preeminently a theology of redemption from within («within-redemption»). In the process of outlining and analyzing these theologies of «within-redemption,» Anthony exposes an impasse created by these theologies regarding the relationship of «within-redemption» to individual human narratives. It is through Luther's radical interpretation of the two natures of Christ, Anthony contends, that complete «within-redemption» can be expressed. Anthony also evaluates the Christology of Karl Barth from the perspective of his findings. Not only is Anthony's work an innovative and fresh application of Luther's Christology for contemporary discussions of the theology of the cross, but it places Luther's Christology at the cutting edge of contemporary discussions regarding the theology of the cross and its "within-redemption.

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This book critically reviews the origins, development, and decline of the Class Meeting. Beginning with an overview of the religious and societal milieu from the sixteenth century, and examining the heritage of John and Charles Wesley, the inheritance John Wesley took from the past is studied. The rise of the Anglican Unitary Societies is considered and Wesley's active work within those societies drawn out. The arrival of the Moravians in London in 1738 to form a group for Germans resident in London influenced many of the Anglican society members, not least the Wesley brothers. These influences are also considered before the Methodist movement, and particularly the Class Meeting are considered in detail.
This book is unique in its drawing together the manner of religious association experienced in the Evangelical Revival and aims to show how Methodism was a fusion of pre-existing ideas, formed into a new working model of religious association. Paramount to the success of the early Methodist was the Class Meeting. This book draws on testimony, diary, and journal records to provide first-hand accounts of people's lives being changed through attendance at the Class Meeting and its making possible growth in grace and holiness. In the early period of Methodism the Class Meeting was the crown to Methodist identity. An analysis of the primary aims of this meeting, which gave the Methodist people their distinct characteristics, is followed by a study of the social identity and group processes that occurred when prospective members considered joining the Methodists.
The decline of the Class Meeting to 1791 forms the concluding chapters, and, using three classic sociological models-Weber (routinisation), Durkheim (totemism), and Troeltsch (primary/secondary religion)-as themes, the reasons why the class became a cross are examined. Journal, diary, and testimonial material support the Methodists' declining interest in the class that led to its irrelevance for a people seeking respectability rather than an immediate encounter with God.

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New Birth uses the metaphor of Church as Family of God as a countervailing and transforming imagery in its various considerations. Inspired by the sense of life's itinerary–together with its triumphs and startling reversals and its unexpected twists and turns–New Birth sees hope, amidst social darkness and an ethos of selfishness, as interior to God's purposes for human wellbeing. Within this perspective, New Birth further recognizes that the risks always remain, that believers can distort true hope in this world and fail to love according to the spirit of the Gospel. Admittedly, when we as Christians love one another, we can be together and encourage each other. And as we support each other, we strengthen one another. Furthermore, when we protect love from aberration, we protect the best in ourselves and build up a future of humanity. In light of this understanding, it then becomes very important for us to see and identify Christian discipleship as a way of making us become effective agents of love in this world. This also means, however, that in the Church we have the imperative to hold each person tenderly, trustingly, and deeply. Moreover, this consciousness demands the strength of continual and active faith which holds assurances and wellsprings of significance and growth in courage, human vibrancy, and interpersonal goodness. Accordingly, the community called Church as the family of God constantly needs the powerful and positive force of continual renewal–which conversion brings–as an increasingly sublime value. And the dynamic impulse of such renewal introduces and enlarges the wellspring of hope in our world. It further provides a good starting point to challenge Christian believers to invest huge importance and prestige in playing constructive roles in giving shape to their positive relations and destiny.

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Visible unity means that churches recognize in one another a witness to the fullness of the apostolic faith which they profess. Will Christians be able one day to declare together before the world, in common confession and praise, their faith in who God is and what God has done?
This text-growing out of many years of study and consultation, involving theologians from various Christian traditions and from all parts of the world-is a unique instrument for drawing the churches toward such a common confession.
As a contemporary explication of the creed that emerged from the ecumenical councils of Nicea (325) and Constantinople (381) and is used in both Eastern and Western Christian liturgies, Confessing the One Faith relates the subject matter of those ancient affirmations to the challenges of today's world-in which the language and philosophy of the fourth century sound alien to many, and the basic affirmations of the Christian faith are widely questioned.
This new edition includes an introduction written by Dame Mary Tanner, a president of the World Council of Churches.

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By arguing that Matthew's Gospel can be read as a «homecoming story» according to the ancient formula of the «Banished and Returning Prince,» Robert Beck offers a fresh and provocative reinterpretation of the Gospel. He exploits this understanding of the narrative to disclose new elements within the plot, to identify a fresh resolution to conflict development within the tale, and to arrive at an unprecedented explanation of the place of violence and nonviolence within Matthew's text. The traditional roles of Usurper, Impostor, and Mentor are examined for insight into what Matthew's narrative achieves as well as, perhaps more importantly, what it excludes in the way of cultural expectations of violent reprisal.

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God is in the dock. Shall we convict him or forgive him? Shall we replace the God of Scripture with another of our choosing, mock and deride him, or ignore him? Shall we replace revelation with the chaos of speculation? We perceive ourselves, rather than God, as the center of the world and this universal condition leads to conflict with others and with God. Maintaining our center causes cheating, lying, litigation, divorce, wars, genocide, and human misery. Western civilization is giving up trust in the promise of God's mercy, justice, and forgiveness and replacing it with trust in the goodness of man. Jesus warned us to beware the teaching of the Sadducees and Pharisees. The Sadducees, who denied hope of eternal life, are a rough equivalent of our modern day secularists with their religious trust that this world is all there is. Replacing God with trust in flawed human nature is a mark of arrogance that even pagans would have characterized as hubris evoking divine wrath. The Pharisee's yeast of self-righteousness is a natural condition of us all. Even when cleansed it reappears in every tradition rendering forgiveness and transformation a promise only for those who think they have earned and deserve it. Such a distortion of God's word is congenial to our self-as-center, but it robs us sinners of the justice and mercy of a loving God. Following Jesus's warning we have the opportunity to wipe away the Sadducee arrogance and the Pharisee self-righteousness and discover anew the supreme power and joy of the Christian faith.

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The book of Acts has served as the foundational biblical text for the development of Pentecostal theology and biblical studies since the outpouring of the Spirit at the Azuza Street Revival in 1906. Now, over one hundred years have past since the Azuza Street Revival and the book of Acts is still at the forefront of the Pentecostal dialogue. Trajectories in Acts draws together the work of leading Pentecostal scholars each bringing their expertise to bear in tracing and developing trajectories in Acts. These essays have been brought together as a Festschrift in order to celebrate the influence, scholarship, and teaching career of John Wesley Wyckoff, a noted figure in the Assemblies of God and a known voice in the Pentecostal dialogue.

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Domesticated Glory critically examines the marriage between Evangelicalism and American politics. The study begins by engaging popular political pundits who wish to transform Christianity into an arm of the state. It then moves to examine some of the theological foundations proposed as support for the church's propping up of American political ideology. Finally, the study provides a more robust politics of the church by outlining how the church might act as a politics in itself. Thus, the church may gain a political voice as church in such a way as to make the world know it stands in need of redemption. This is a far cry from the liberal attempt of the Social Gospel and many modern evangelicals to transform the world into a pseudo-church by cultural or social control. Unlike attempts to engage culture on its own terms in the political arena or to escape politics by avoiding any public testimony to the Gospel, this study lays out a way for the church to act as church in the public square, witnessing to a Gospel concerned primarily about the universe's King and His future Kingdom.

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