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Anglican-Episcopal Theology and History covers aspects of the Anglican-Episcopal tradition from the Reformation to the present, in both its historical and theological forms, including historical theology. The volumes in the series comprise monographs, themed collected studies and rigorously revised doctoral dissertations. All proposed works will be peer-reviewed. Publications are in paperback and electronic format.

This is a new series with an average of one volume per year.
In American Christian Programmed Quaker Ecclesiology, Derek Brown argues that American Christian Programmed Quakerism has inherited a practical and pragmatic ecclesiology at the expense of an ontological understanding of the church. Inspired by the work of Gerben Heitink, Brown proposes a normative, deductive, ontological ecclesiology based on the biblical concept of koinonia, which would act as a 'foundational' model for future confessional, empirical, and practical efforts. To help form the proposed ecclesiology, Brown explores the ecclesiological views of George Fox and Robert Barclay, the adoption of the pastoral system, and the emergence of the Evangelical Friends Church. The ecclesiological writings of Miroslav Volf, Wolfhart Pannenberg, Hans Küng, Jennifer Buck, and C. Wess Daniels are also surveyed.
"As the Oracles of God" examines how Quakers in colonial America sought to control both the written and spoken word in their religious communities. It looks at the ways in which American Friends set up committees to censor texts deemed heterodox, as well as the ways Quakers sought to moderate the words of believers through encouraging self-censorship as a way to access personal revelation, while also paying particular attention to the experiences of those who ran afoul of Friends' rules in these regards, either by publishing works without the consent of their meetings or speaking in un-Quakerly fashion. Debates over freedom of speech, the work asserts, defined early modern religious communities just as much as it did more formal legal institutions.
Supplements to Novum Testamentum publishes monographs and collections of essays that make original contributions to the field of New Testament studies. This includes text-critical, philological and exegetical studies, and investigations which seek to situate early Christian texts (both canonical and non-canonical) and theology in the broader context of Jewish and Graeco-Roman history, culture, religion and literature.

The series has published an average of three volumes per year over the last 5 years.
This book introduces readers to the life, thought, social activism and political conflicts of the Quaker intellectual and peace activist Henry Cadbury (1883-1974). Born into an established Orthodox Philadelphia Quaker family, Cadbury was among the most prominent Quaker intellectuals of his day. During his lifetime, he was well known as a contributor to one of the most important English translations of the Bible (the Revised Standard Version) and wrote scores of articles and books on the early history of Christianity and the history of the Society of Friends. He also had enormous influence over what may be the single best institutional instantiation of the Quaker commitment to nonviolence—the American Friends Service Committee (AFSC), an organization Cadbury helped to found in 1917 and served throughout his long lifetime. When the AFSC was awarded the Nobel Peace Prize in 1947, Cadbury was asked to accept the prize on its behalf.
Scholars continue to dispute the foundations of Quakerism. James Nayler, his prophetic Bristol 'sign' of 1656, and George Fox's relation to him have been of especial interest in defining the movement's identity. Conventionally, historians and theologians have taken either a 'traditional' approach which assesses Nayler by the standards of orthodoxy, or a 'revisionist' one which absolves him by the standards of early Quaker relativism and Christology. This study by Euan David McArthur mediates between these positions, finding that Nayler and Fox developed an ambiguous theology, but adopted a consistent approach to Quaker performances. The latter dissuaded against performances such as Nayler's 'sign'; Nayler is argued, instead, to have diverged from other Quaker leaders following disputations between 1655 and 1656. The lessons his person and actions hold for us are concluded to be complex, but worthy of study for a wide range of historians and thinkers.