"I appeal to you for my son Onesimus, who became my son while I was in chains. Formerly he was useless to you, but now he has become useful both to you and to me." These words, written by the apostle Paul to a first-century Christian named Philemon, are tantalizingly brief. Indeed, Paul's epistle to Philemon is one of the shortest books in the entire Bible. While it's direct enough in its way, it certainly leaves plenty to the imagination. A Week in the Life of a Slave is a vivid imagining of that story. From the pen of an accomplished New Testament scholar, the narrative follows the slave Onesimus from his arrival in Ephesus, where the apostle Paul is imprisoned, and fleshes out the lived context of that time and place, supplemented by numerous sidebars and historical images. John Byron's historical fiction is at once a social and theological critique of slavery in the Roman Empire and a gripping adventure story, set against the exotic backdrop of first-century Ephesus.

Unity is the categorical imperative of the Church. It is not just the Church's bene esse, but its esse. In addition to being a theological concept, unity has become a raison d'etre of various structures that the Church has established and developed. All of these structures are supposed to serve the end of unity. However, from time to time some of them deviate from their initial purpose and contribute to disunity. This happens because the structures of the Church are not a part of its nature and can therefore turn against it. They are like scaffolding, which facilitates the construction and maintenance of a building without actually being part of it. Likewise, ecclesial structures help the Church function in accordance with its nature but should not be identified with the Church proper. Scaffolds of the Church considers the evolution of some of these structures and evaluates their correspondence to their initial rationale. It focusses on particular structures that have developed in the eastern part of the Christian oecumene, such as patriarchates, canonical territory, and autocephaly, all of which are explored in the more general frame of hierarchy and primacy. They were selected because they are most neuralgic in the life of the Orthodox Churches today and bear in them the greatest potential to divide.

A page of music is included for this hymn praising the saints who have gone before us and those we meet in our daily lives. Also includes brief biographies of six saints.

What is the church? Why are there so many different expressions of church throughout time and space, and what ties them all together? Ecclesiology-the doctrine of the church-has risen to the center of theological interest in recent decades. In this text, theologian Veli-Matti Karkkainen provides a wide-ranging survey of the rich field of ecclesiology in the midst of rapid developments and new horizons. Drawing on Karkkainen's international experience and comprehensive research on the church, this revised and expanded edition is thoroughly updated to incorporate recent literature and trends. This unique primer not only orients readers to biblical, historical, and contemporary ecclesiologies but also highlights contextual and global perspectives and includes an entirely new section on interfaith comparative theology. An Introduction to Ecclesiology surveys major theological traditions, including Eastern Orthodox, Roman Catholic, Reformed, and Pentecostal ecclesiological insights from Latin American, Africa, and Asia distinct perspectives from women, African Americans, and recent trends in the United States key elements of the church such as mission, governance, worship, and sacraments interreligious comparison with Jewish, Islamic, Hindu, and Buddhist communities As the church today encounters challenges and opportunities related to rapid growth in the Majority World, new congregational forms, ecumenical movements, interfaith relations, and more, Christians need a robust ecclesiology that makes room for both unity and diversity. In An Introduction to Ecclesiology students, pastors, and laypeople will find an essential resource for understanding how the church can live out its calling as Christ's community on earth.

This elegant Bible edition honors the beauty and richness of the New King James Version in a convenient portable size with essential study tools and traditional red-letter text for the Words of Christ. The New King James Version in the Sovereign Collection reflects the legacy and majesty of the King James Version Bible produced more than 400 years ago, but in language updated for today. This beautiful Bible, which contains design flourishes that pay tribute to the Bible produced in 1611, comes in a convenient portable size with essential study tools and traditional red-letter text for the Words of Christ. The Sovereign Collection continues Thomas Nelson's long history and stewardship publishing Bibles, featuring elegant letter illustrations leading into each chapter combined with clear and readable Comfort Print (R), connects you to the legacy of faith, and inspires your time in the Word to be enjoyable and fruitful. Features include: Line-matched classic 2-column format for a comfortable reading experience Book introductions provide a concise overview of the background and historical context of the book about to be read Words of Christ in red help you quickly identify Jesus' teachings and statements Extensive end-of-page cross references allow you to find related passages quickly and easily Translation notes provide a look into the thinking of the translators with alternative translations that could have been used and textual notes about manuscript variations Presentation page to personalize this special gift by recording a memory or a note Concordance for looking up a word's occurrences throughout the Bible Full-color maps show a visual representation of Israel and other biblical locations for better context Two satin ribbon markers for you to easily navigate and keep track of where you were reading Gilded page edges help protect the edge of the page and provide a polished look Durable and flexible Smyth-sewn binding so the Bible will lay flat in your hand or on a desk Easy-to-read 9.5-point NKJV Comfort Print (R)

In 1974 nearly 3,000 evangelicals from 150 nations met at the Lausanne Congress on World Evangelization. Amidst this cosmopolitan setting -and in front of the most important white evangelical leaders of the United States -members of the Latin American Theological Fraternity spoke out against the American Church. Fiery speeches by Ecuadorian Rene Padilla and Peruvian Samuel Escobar revealed a global weariness with what they described as an American style of coldly efficient mission wedded to a myopic, right-leaning politics. Their bold critiques electrified Christians from around the world. The dramatic growth of Christianity around the world in the last century has shifted the balance of power within the faith away from traditional strongholds in Europe and the United States. To be sure, evangelical populists who voted for Donald Trump have resisted certain global pressures, and Western missionaries have carried Christian Americanism abroad. But the line of influence has also run the other way. David R. Swartz demonstrates that evangelicals in the Global South spoke back to American evangelicals on matters of race, imperialism, theology, sexuality, and social justice. From the left, they pushed for racial egalitarianism, ecumenism, and more substantial development efforts. From the right, they advocated for a conservative sexual ethic grounded in postcolonial logic. As Christian immigration to the United States burgeoned in the wake of the Immigration Act of 1965, global evangelicals forced many American Christians to think more critically about their own assumptions. The United States is just one node of a sprawling global network that includes Korea, India, Switzerland, the Philippines, Guatemala, Uganda, and Thailand. Telling stories of resistance, accommodation, and cooperation, Swartz shows that evangelical networks not only go out to, but also come from, the ends of the earth.

The field of ecclesiology is rapidly expanding as new material, theories, methods, and approaches are being explored. This raises important and challenging questions concerning ecclesiology as an academic discipline. This book takes the reader into the trenches of ecclesiological research where the actual work of reading, writing, interpreting, and analysing is being done. Ecclesiology is dealt with as a systematic, empirical, historical, and liturgical discipline. Essays explore theology in South Africa as shaped by apartheid, liturgical theology, the diaconate in an ecumenical context, Free Church preachership, suburban ecclesial identity, medieval church practices, liturgical texts, church floor plans, and ecclesiology as a gendered discipline. Ecclesiology in the Trenches is a book for anyone who is interested and involved in ecclesiological research.

Before Queen Anne's reign had even begun, rival factions in both Church and State were jostling for position in her court. Attempting to follow a moderate course, the new monarch and her advisors had to be constantly wary of the attempts of extremists on both sides to gain the upper hand. The result was a see-saw period of alternating influence that has fascinated historians and political commentators. In this engaging new study, Barry Levis shows that although both parties claimed to be in support of the Church, their real aim was advancing their respective political positions. Uniting close analysis of Queen Anne's changing policies towards dissenters, occasional conformity and church appointments with studies of the careers of several prominent churchmen and politicians, Levis paints a gripping picture of competing religious values and political ambitions. Most significantly, he shows that, far from being restricted to the church and political elites, these conflicts were to have a cascading influence on the division of the country long after the Queen's reign ended.

Alexander III's 1179 Lateran Council, was, for medieval contemporaries, the first of the great papal councils of the central Middle Ages. Gathered to demonstrate the renewed unity of the Latin Church, it brought together hundreds of bishops and other ecclesiastical dignitaries to discuss and debate the laws and problems that faced that church. In this evaluation of the 1179 conciliar decrees, Danica Summerlin demonstrates how these decrees, often characterised as widespread and effective ecclesiastical legislation, emerged from local disputes which were then subjected to a period of sifting and gradual integration into the local and scholarly consciousness, in exactly the same way as other contemporary legal texts. Rather than papal mandates that were automatically observed as a result of their inherent papal authority, therefore, Summerlin reveals how conciliar decrees should be viewed as representative of contemporary discussions between the papacy, their representatives and local bishops, clerics, and scholars.

The Christian Community is a unique church organisation in the modern world. It values the rhythm and ritual of the sacraments (such as baptism and holy communion), and has re-established them in a form which tries to meet the deepest needs of searching souls. At the same time, it proclaims the right of individuals to form their own beliefs, rather than what the church tells them. It therefore offers something quite particular and vital for the future of Christianity. This book looks back to the founding of The Christian Community in 1922, following inspiration from Rudolf Steiner, and especially its beginnings in English-speaking countries. It includes accounts of the key personalities who brought the organisation into existence, such as Friedrich Rittelmeyer and Emil Bock, as well as the priests and leaders who pioneered it in Britain, North America, South Africa, Australia and New Zealand, including Alfred Heidenreich, Oliver Matthews, Verner Hegg, Heinz Maurer, Julian Sleigh, Eileen Hersey, Michael Tapp and many more.

This first-ever interdisciplinary study of woman as prophet shows that, in these troubling times, ordinary women-especially Christian women-need to function as prophets by proclaiming, in word and deed, the indispensability of lovingly seeking the welfare of others. More specifically, social science shows that the person-centered love prophesied by women prophets is able to meet interpersonal challenges within the home and world, while philosophy and theology establish that women are able to excel as prophets due to the virtuous dispositions inculcated by femininity, the choice to be caring, a God-centered spirituality, and a pro-life humanitarian/personalist feminism that welcomes male collaborators. Facilitating the ability of Christian women to prophesy love are Baptismal graces, Thomistic virtues, and a much needed prophetic Marian ecclesiology based on what John Paul II calls the "prophetism of femininity." These interdisciplinary findings provide an essential resource for educators and students of humanity, the theology of women, and evangelization. These findings emerge, first, from an investigation into the cognitive and ontological underpinnings of what John Paul II called the "feminine genius." A second set of findings emerges from exploring the prophetic dimensions of the feminine genius, secular feminism's need to adopt the insights of Christianity, and the ability of femininity's prophetism to recast both femininity and feminism as Marian prophecies. A third set of findings arises from analyzing the spirituality of women prophets within the Christian tradition by considering the conditions necessary for prophesying, explicating requisite Thomistic virtues, and delving into the spirituality of Hildegard, Catherine of Siena, Julian of Norwich, and Teresa of Avila. A fourth set of findings arises from innovative studies of polarization, secularization, lust, romantic love, the conditions whereby mothers with careers can flourish, and the ability of nuns to combat racism in a small Midwestern town. Overall, these interdisciplinary investigations explicate the theology of women and show that women who prophesy love, either in the order of grace or nature, can help heal lives, families, and culture.

How Christian people have framed the meaning of violence within their faith tradition has been a complex process subject to all manner of historical, cultural, political, ethnic and theological contingencies. As a tradition encompassing widely divergent beliefs and perspectives, Christianity has, over two millennia, adapted to changing cultural and historical circumstances. To grasp the complexity of this tradition and its involvement with violence requires attention to specific elements explored in this Element: the scriptural and institutional sources for violence; the faith commitments and practices that join communities and sanction both resistance to and authorization for violence; and select historical developments that altered the power wielded by Christianity in society, culture and politics. Relevant issues in social psychology and the moral action guides addressing violence affirmed in Christian communities provide a deeper explanation for the motivations that have led to the diverse interpretations of violence avowed in the Christian tradition.

The First World War was a transformative event, affecting international culture, economics, and geopolitics. Though often presented as the moment heralding a new secular era of modernity, in actuality the war experience was grounded in religious faith and ritual for many participants. This Element examines how religion was employed by the state to solicit support and civic participation, while also being subordinated to the strategic and operational demands of the combatant armies. Even as religion was employed to express dissent, it was also used as a coercive tool to ensure compliance with the wartime demands of the state on civilians.

Mexico, December 9, 1531. Ten years after the Spaniards conquered this land, on a hill on the outskirts of the capital, something inconceivable happens to Juan Diego, a native of the area. At dawn a heavenly figure comes to meet him, revealing herself as "Mary, mother of all men." To confirm the first vision, the Lady not only entrusts him with several messages. But, also, in the final vision, leaves her portrait mysteriously present on his tilma. It is the portrait of a young woman looking downward. She is clothed in a dress figured with roses and a mantle spangled with stars.

Christians can be adept at drawing lines, determining what it means to be "a good Christian" and judging those who stray out of bounds. Other times they erase all the lines in favor of a vague and inoffensive faith. Both impulses can come from positive intentions, but either can lead to stunted spiritual life and harmful relationships. Is there another option? The late missionary anthropologist Paul Hiebert famously drew on mathematical theory to deploy the concepts of "bounded," "fuzzy," and "centered" sets to shed light on the nature of Christian community. Now, with Centered-Set Church, Mark D. Baker provides a unique manual for understanding and applying Hiebert's vision. Drawing on his extensive experience in church, mission, parachurch, and higher education settings, along with interviews and stories gleaned from scores of firsthand interviews, Baker delivers practical guidance for any group that seeks to be truly centered on Jesus. Baker shows how Scripture presents an alternative to either obsessing over boundaries or simply erasing them. Centered churches are able to affirm their beliefs and live out their values without such bitter fruit as gracelessness, shame, and self-righteousness on the one hand, or aimless "whateverism" on the other. While addressing possible concerns and barriers to the centered approach, Baker invites leaders to imagine centered alternatives in such practical areas of ministry as discipleship, church membership, leadership requirements, and evangelism. Centered-Set Church charts new paths to grow in authentic freedom and dynamic movement toward the true center: Jesus himself.

Through its strength in numbers and remarkable presence in politics, Pentecostalism has become a force to reckon with in twenty-first-century Zambian society. Yet, some fundamental questions in the study of Zambian Pentecostalism and politics remain largely unaddressed by African scholars. Situated within an interdisciplinary perspective, this unique volume explores the challenge of continuity in the Zambian Pentecostal understanding and practice of spiritual power in relation to political engagement. Chammah J. Kaunda argues that the challenge of Pentecostal political imagination is found in the inculturation of spiritual power with political praxis. The result of this inculturation is that Zambian Pentecostals sacralize the political authority of state power through the charisma of the national president and other major political personalities. It has also contributed to the construction of Zambian Pentecostal leadership that is deified rather than leadership that is formed through the struggles and experiences of the marginalized and powerless. Kaunda argues that the solution does not lie either in desacralization of powers or the separation between the church and the state, but rather in rethinking the Christ event as a paradigm for the recovery of Pentecostalism's sociopolitical prophetic dynamism.

How and why did the early church grow in the first four hundred years despite disincentives, harassment, and occasional persecution? In this unique historical study, veteran scholar Alan Kreider delivers the fruit of a lifetime of study as he tells the amazing story of the spread of Christianity in the Roman Empire. Challenging traditional understandings, Kreider contends the church grew because the virtue of patience was of central importance in the life and witness of the early Christians. They wrote about patience, not evangelism, and reflected on prayer, catechesis, and worship, yet the church grew--not by specific strategies but by patient ferment.

Contrary to charges of religious "dogma," Christian actors in international politics often wrestle with the lack of a clear path in determining what to do and how to act, especially in situations of violence and when encountering otherness. Lynch argues that it is crucial to recognise the ethical precarity of decision-making and acting. This book contextualizes and examines ethical struggles and justifications that key figures and movements gave during the early modern period of missionary activity in the Americas; in the interwar debates about how to act vis-a-vis fascism, economic oppression and colonialism in a "secular" world; in liberation theology's debates about the use of violence against oppression and bloodshed; and in contemporary Christian humanitarian negotiations of religious pluralism and challenges to the assumptions of western Christianity. Lynch explores how the wrestling with God that took place in each of these periods reveals ethical tensions that continue to impact both Christianity and international relations.

For centuries the great religious buildings of Great Britain have inspired and fascinated pilgrims and visitors from around the world. The beauty and diversity of British ecclesiastical architecture is superbly captured in this guide to over 60 of Britain's finest cathedrals.This definitive guide contains over 130 magnificent colour photographs that capture the enduring appeal of these great monuments to the Christian tradition.Extended entries are included on Durham Cathedral, York Minster, Lincoln Cathedral, Norwich Cathedral, Gloucester Cathedral, Ely Cathedral, Winchester Cathedral, Salisbury Cathedral, Exeter Cathedral, St Paul's Cathedral, Canterbury Cathedral, Glasgow Cathedral, St David's Cathedral. This definitive guide contains over 130 magnificent colour photographs that capture the enduring appeal of these great monuments to the Christian tradition. Extended entries are included on Durham Cathedral, York Minster, Lincoln Cathedral, Norwich Cathedral, Gloucester Cathedral, Ely Cathedral, Winchester Cathedral, Salisbury Cathedral, Exeter Cathedral, St Pauls Cathedral, Canterbury Cathedral, Glasgow Cathedral, St Davids Cathedral.