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aThe authors describe the complex congregation in exceedingly careful detail, including a number of archival photographs that bring the narrative to life. Unlike so many congregational histories, difficult periods of tension and conflict are presented alongside feel-good rehearsals of the glory days....The authors and the congregation should be commended for this unique contribution to the field of congregational studies. The research is comprehensive.a
--"Sociology of Religion""There is much to commend it, and my students will be glad to find such a readable book on their syllabi."--"Journal for the Scientific Study of Religion"

"This is an excellent scholarly resource on liberal Protestant church history and is recommended for all congregational libraries."--"Church and Synagogue Libraries"

"A critical history, not a jingoistic celebration....scholarly volume."
--"Spirit"

It was from the pulpit of the Riverside Church that Martin Luther King, Jr., first publicly voiced his opposition to the Vietnam War, that Nelson Mandela addressed U.S. church leaders after his release from prison, and that speakers as diverse as Cesar Chavez, Jesse Jackson, Desmond Tutu, Fidel Castro, and Reinhold Niebuhr lectured church and nation about issues of the day. The greatest of American preachers have served as senior minister, including Harry Emerson Fosdick, Robert J. McCracken, Ernest T. Campbell, William Sloane Coffin, Jr., and James A. Forbes, Jr., and at one time the "New York Times" printed reports of each Sunday's sermon in its Monday morning edition.

For seven decades the church has served as the premier model ofProtestant liberalism in the United States. Its history represents the movement from white Protestant hegemony to a multiracial and multiethnic church that has been at the vanguard of social justice advocacy, liberation theologies, gay and lesbian ministries, peace studies, ethnic and racial dialogue, and Jewish-Christian relations.

A collaborative effort by a stellar team of scholars, The History of the Riverside Church in the City of New York offers a critical history of this unique institution on Manhattan's Upper West Side, including its cultural impact on New York City and beyond, its outstanding preachers, and its architecture, and assesses the shifting fortunes of religious progressivism in the twentieth century.

This book contains fresh insights into ecumenism and, notwithstanding claims of an "ecumenical winter," affirms the view that we are actually moving into a "new ecumenical spring." It offers new theological insights in the areas of Christology, Pneumatology and Trinitarian theology, and discusses developments in ecumenism in the USA, UK, Australia, India, and Africa, as well as in ecumenical institutions such as the World Council of Churches (WCC) and the Anglican Roman Catholic Commission (ARCIC).

This book is about ecumenism, from a Catholic point of view. The first part, chapters 1 and 2, describe the history of divisions within the Church, as well as of the efforts to bring about Christian unity. The second part examines Ecumenism from a systematic theological perspective. This first part takes into account the different factors that led to definitive ruptures within the Church, which usually are not only theological. The text gives useful information about what happened after the respective divisions as well as about the various attempts to restore unity, the development of the Ecumenical Movement in the 20th Century, and the current situation of ecumenical dialogue within the Catholic Church. While offering insight into the sad history that has led to the present disunity, this work also highlights the way Christians have sought to bring to fulfill the petition of Christ that his disciples might be one, as He and the Father are one. The second part?chapters three, four and five?offers a systematic theological analysis of unity in the Church, from the point of view of dogmatic theology. We find here an explanation of the Catholic concept of ecumenism, of how Catholic theology understands the unity of the Church, and, finally, of the Catholic principles which sustain the efforts for regaining unity in the Church. The Second Vatican Council, and particularly the Constitution Lumen gentium and the Decree Unitatis redintegratio, are at the foundation of these reflections. At the same time, since the theology of the Church and the life of the Church are intimately connected, there is a profound link between this dogmatic section and the earlier historical section. The last chapter, about the practice of ecumenism, is also written from a theological perspective, but with more links with life and spirituality. The chapter recalls that ecumenism can never simply remain a set of theological principles, but rather inspires an attitude and action in charity which are essential to the Christian life.

In Indigenous and Christian Perspectives in Dialogue, Allen G. Jorgenson asks what Christian theologians might learn from Indigenous spiritualties and worldviews. Jorgenson argues that theology in North America has been captive to colonial conceits and has lost sight of key resources in a post-Christendom context. The volume is especially concerned with the loss of a sense of place, evident in theologies written without attention to context. Using a comparative theology methodology, wherein more than one faith tradition is engaged in dialogical exploration, Jorgenson uses insights from Indigenous understandings of place to illumine forgotten or obstructed themes in Christianity. In this constructive theological project, "kairotic" places are named as those that are kenotic, harmonic, poetic and especially enlightening at the margins, where we meet the religious other.

Dialogue can bring about transformation. That conviction grounds Ikenna Paschal Okpaleke's argument concerning dialogue between groups, and ecumenical and interreligious dialogue in particular. This book examines the fundamental question: What are the additional assets and transformed views which Christian denominations committed to ecumenical dialogue can bring to the table of interreligious dialogue? If Christian dialogue partners, particularly in Nigeria (in this case, Anglicans and Roman Catholics), can change how they perceive one another - moving from antagonism to friendship, division to unity - then they, as ecumenically-transformed Christians, can better engage in fruitful and transforming dialogue with the religious other, particularly Muslims. This book addresses: a) the constituents of communal identity and the impact of dialogue on such identity, b) how the Anglican-Roman Catholic dialogue has (or has not) transformed the communal identities of the dialogue partners, particularly in the local context of Nigeria, c) the ways in which the perceived advantages of a transformative model of dialogue, shaped by ecumenical encounter and dialogue, can be applied to interreligious encounter and dialogue, and d) how theological reflection interacts with praxis in promoting transformation through dialogue.

Investigating Vatican II is a collection of Fr. Jared Wicks' recent articles on Vatican II, and presents the Second Vatican Council as an event to which theologians contributed in major ways and from which Catholic theology can gain enormous insights. Taken as a whole, the articles take the reader into the theological dynamics of Vatican II at key moments in the Council's historical unfolding. Wicks promotes a contemporary re-reception of Vatican II's theologically profound documents, especially as they featured God's incarnate and saving Word, laid down principles of Catholic ecumenical engagement, and articulated the church's turn to the modern world with a new "face" of respect and dedication to service. From the original motivations of Pope John XXIII in convoking the Council, Investigating Vatican II goes on to highlight the profound insights offered by theologians who served behind the scenes as Council experts. In its chapters, the book moves through the Council's working periods, drawing on the published and non-published records, with attention to the Council's dramas, crises, and breakthroughs. It brings to light the bases of Pope Francis's call for synodality in a listening church, while highlighting Vatican II's mandate to all of prayerful biblical reading, for fostering a vibrant "joy in the Gospel."

Since the middle of the last century, the emergence and development of fields as diverse as artificial intelligence, evolutionary science, cognitive linguistics, and neuroscience have led to a greater understanding of the ways in which humans think. One of the major discoveries involves what researchers refer to as conceptual mapping. According to theories of conceptual mapping, human thought is profoundly shaped by the ability to make connections. Simply put, human thinking is metaphorical all the way down. This insight has revolutionized the way in which scientists and philosophers think about the mind/body problem, the formation and function of language, and even the development of scientific progress itself. Until recently however, this research has gone largely unnoticed within Christian theology. But this revolution in understanding human cognition calls for broader and richer engagement with theology and religious studies: How does this new insight into human meaning-making bear on our understanding of religious meaning-making? And how might Christian theology interpret and respond to this new understanding of the development of human thought? This edited volume offers an introduction to conceptual mapping that is accessible to those with no previous knowledge of the field, and demonstrates the substantial resources this interdisciplinary research has for thinking about a variety of theological questions. The book begins with a chapter introducing the reader to the basics of conceptual mapping. The remaining chapters apply these insights to a variety of theological topics including anthropology, sacramental theology, biblical studies, ecumenical theology, and ethics.

What is Lutheran ecclesiology? The Lutheran view of the church has been fraught with difficulties since the Reformation. Church as Fullness in All Things reengages the topic from a confessional Lutheran perspective. Lutheran theologians and clergy who are bound to the Holy Scriptures and the Lutheran Confessions explore the possibilities and pitfalls of the Lutheran tradition's view of the church in the face of contemporary challenges. The contributors also take up questions about and challenges to thinking and living as the church in their tradition, while looking to other Christian voices for aid in what is finally a common Christian endeavor. The volume addresses three related types of questions faced in living and thinking as the church, with each standing as a field of tension marked by disharmonized-though perhaps not inherently opposite-poles: the individual and the communal, the personal and the institutional, and the particular and the universal. Asking whether de facto prioritizations of given poles or unexamined assumptions about their legitimacy impinge the church Lutherans seek, the volume closes with Anglican, Reformed, and Roman Catholic contributors stating what their ecclesiological traditions could learn from Lutheranism and vice-versa.

In Indigenous and Christian Perspectives in Dialogue, Allen G. Jorgenson asks what Christian theologians might learn from Indigenous spiritualties and worldviews. Jorgenson argues that theology in North America has been captive to colonial conceits and has lost sight of key resources in a post-Christendom context. The volume is especially concerned with the loss of a sense of place, evident in theologies written without attention to context. Using a comparative theology methodology, wherein more than one faith tradition is engaged in dialogical exploration, Jorgenson uses insights from Indigenous understandings of place to illumine forgotten or obstructed themes in Christianity. In this constructive theological project, "kairotic" places are named as those that are kenotic, harmonic, poetic and especially enlightening at the margins, where we meet the religious other.

The idea of a Jewish Church has been banned from the Christian horizon for almost two millennia. But things are changing. Since the middle of the 70s the Messianic Jewish movement has strived to build an ecclesial home for all Jewish believers in Christ. This new phenomenon brings to life issues that had disappeared since the first centuries of the Church. What does it mean to be a Jew in the Church? Should there be a distinction between Jews and non-Jews among believers in Christ? Is such a distinction compatible with the unity of the whole Body of Christ so ardently preached by Paul? What lifestyle should this Church promote? In his various works, Mark Kinzer, a prominent Messianic Jewish theologian, has attempted to provide substantial answers to these questions. Antoine Levy is a Dominican priest. With Kinzer, Levy has launched the "Helsinki Consultation", a cross-denominational gathering of Jewish theologians. In Jewish Church: A Catholic Approach to Messianic Judaism, Levy examines Kinzer's positions critically, bringing forward an alternative vision of what a "Jewish Church" could and should be. This is only the beginning of what promises to be a fascinating discussion.

The Joint Declaration on the Doctrine of Justification which is considered to be 'a milestone on the journey of ecumenism' has a very significant place in the theological-ecumenical realm since it hoped to overcome the disunity between the protestant Churches and the Catholic Church at large. This work analyzes and redefines the JDDJ from a Pentecostal perspective, and proposes a new Pentecostal view of ecumenism for this century. The major questions that are considered here are: what is the ecumenical and ecclesiastical significance of this Joint Declaration in the 21st century, what are the neglected theological elements in the Joint Declaration, what are the controversial issues connected to the JDDJ and what challenge can it give to the present world of Christianity?. The JDDJ has become a basis for theological agreement and further discussions. This study also brings out ecumenical and theological understandings of the Pentecostal Church and substantiates the Pentecostal assessment of the JDDJ. The first chapter has two parts: the first part explains the research topic, methodology and the importance of the research; and the second part gives an outline of the Pentecostal movement and its theology mainly with regard to the doctrine of justification. The second chapter deals primarily with the significant stages and influences that helped for the formation of JDDJ. The last part of this chapter explains the responses of other churches to the JDDJ. The third chapter presents a Pentecostal response to the JDDJ, which starts with a positive evaluation and will be followed by a negative response to the same. The fourth chapter expounds the development of a paradigm model for the ecumenical thinking of the 21st century from a Pentecostal point of view. The Proposed slogan for this century can be "back to Pentecost" and be united in the love and power of the Holy Spirit. Because it is said that Pentecostal experience of the 1st-century Christianity has had a true Ecumenism, which was somehow lost in the long run. Nevertheless, methodological shifts in the approach to ecumenism can still make a change. When such a step is taken, the good news of unity of Christians will become a reality. Only then one can say that the condemnation of the 16th century regarding the doctrine of justification is invalid.

This book assesses episcopal cooperation as envisioned by the third-century bishop Cyprian of Carthage. It outlines and assesses the interactions between local bishops, provincial groups of bishops, and the worldwide college. Assessing these interactions sheds light on the relationship between Cyprian's strong sense of local autonomy and the reality that each bishop was responsible to the world-wide college. Episcopal consensus was the sine qua non, for Cyprian, for a major issue of faith or practice to become one that defined membership in the college and, ultimately, the Church. The book brings this assessment into a modern scholarly debate by concluding with an evaluation of the ecclesiology of the Orthodox scholar Nicolas Afanasiev and his critiques of Cyprian. Afanasiev lamented Cyprian as the father of universal ecclesiology and claimed that Cyprian's college wielded authority above that of the local bishop. This book argues that Afanasiev fundamentally misconstrued Cyprian's understanding of collegiality. It is shown that, for Cyprian, collegiality was the framework for the common ministry of the bishops and did not infringe on the sovereignty of the local bishop. Rather, it was the college's collective duty to define the boundaries of acceptable Christian belief and practice.

Advent is a special time in the Christian year. In our troubled world, which is also a world of extraordinary possibility and creativity, we need such times more than ever. Times to renew our soul so that our lives may express a deeper compassion and a more joy-filled awareness. Traditionally in the days of Advent there has been an emphasis on the coming of Light - that Light which illumines all our journeys and brings healing to the nations. May these readings enlarge your hope, and bring you to Christmas morning with Christ's light steadily illumining your path.

This monograph demonstrates that the books of Exodus-Numbers, taken together, are the result of one, highly creative, hypertextual reworking of the book of Deuteronomy. This detailed reworking consists of around 1,200 strictly sequentially organized conceptual, and at times also linguistic correspondences between Exodus-Numbers and Deuteronomy. The strictly sequential, hypertextual dependence on Deuteronomy explains numerous surprising features of Exodus-Numbers. The critical analysis of Exodus-Numbers as a coherently composed hypertextual work disproves hypotheses of the existence in these writings of Priestly and non-Priestly materials or multiple literary layers.

The world stands before a landmark date: October 31, 2017, the quincentennial of the Protestant Reformation. Countries, social movements, churches, universities, seminaries, and other institutions shaped by Protestantism face a daunting question: how should the Reformation be commemorated 500 years after the fact? Protestantism has been credited for restoring essential Christian truth, blamed for disastrous church divisions, and invoked as the cause of modern liberalism, capitalism, democracy, individualism, modern science, secularism, and so much else. In this volume, scholars from a variety of disciplines come together to answer the question of commemoration and put some of the Reformation's larger themes and trajectories of influence into historical and theological perspective. Protestantism after 500 Years? examines the historical significance of the Reformation and considers how we might expand and enrich the ongoing conversation about Protestantism's impact. The contributors to this volume conclude that we must remember the Reformation not only because of the enduring, sometimes painful religious divisions that emerged from this era, but also because a historical understanding of the Reformation has been a key factor towards promoting ecumenical progress through communication and mutual understanding.

For centuries the Jesus Prayer has been leading Orthodox Christians beyond the language of liturgy and the representations of iconography into the wordless, imageless stillness of the mystery of God. In more recent years it has been helping a growing number of Western Christians to find a deeper relationship with God through the continual rhythmic repetition of a short prayer which, by general agreement, first emerged from the desert spirituality of early monasticism. In this study James Wellington explores the understanding and practice of the psalmody which underpinned this spirituality. By means of an investigation of the importance of psalmody in desert monasticism, an exploration of the influence of Evagrius of Pontus and a thorough examination of selected psalm-commentaries in circulation in the East at this time, he reveals a monastic culture which was particularly conducive to the emergence of a Christ-centred invocatory prayer.

Prosperity Gospel, a controversial strand in global Christianity, relates material wealth to divine blessing. Originating in American Pentecostal milieus, it is most successful in Africa. Authors from four continents present interdisciplinary, multi-sited and comparative analyses of Prosperity Gospel in Africa and beyond. Prosperity theologies adapt to varied political contexts and travel outside Pentecostalism into the wider religious arena. Its components trigger discourses within ecumenical Christianity and are transformed in transnational Christian networks of migrants; they turn up in African shrine religion and African Islam. Pastures of Plenty maps the evolving religio-scapes of Prosperity Gospel.

Exploring a new approach to interfaith/interreligious communication, the contributors to this collection seek to interact from the perspective of their own tradition or academic discipline with Ernest Becker's theory on the relationship between religion, culture and the human awareness of death and mortality. While much interfaith/interreligious dialogue focuses on beliefs and practices, thus delineating areas of disagreement as a starting point, these chapters foster interactive communication rooted in areas of the universal human experience. Thus by demonstration these authors argue for the integrity and efficacy of this approach for pursuing intercultural and interdisciplinary communication.

Many events were staged and a plethora of new books appeared to mark the quincentenary of the birth of John Calvin, in 2009. But one area received considerably less attention in that anniversary year - namely, Calvin's ecclesiology. This study explores the development and fundamental legacy of Calvin's perspectives on and relationship with the church. Contributions are included which explore the later development and denominational variations' of Calvin's ecclesiology, along with ecumenical discussions/responses to and implications of Calvin's understanding of the church. There are further chapters which focus on particular aspects such as Calvin's ecclesiological method, understanding of ministry, the sacramental' principle, the invisible church' etc. Contributions on the use of Calvin's ecclesiology by later and modern/contemporary ecclesiologists also feature. This is a volume that brings together leading and emerging theological voices from Europe, North America and Latino America and from across the different theological sub-disciplines. Significantly, it also a book from genuinely ecumenical perspectives, with writers from several different denominational traditions contributing.