College Voices tells the story of Christ's College Aberdeen, a theological college of the Church of Scotland, from its beginnings in the 1840s to the present day. This is a rich and colourful story, vividly told, and peopled with many fascinating characters and stories. Hundreds of young men, and later women, have passed through the doors seeking to meet the demands of the College and authorities to become ministers for the Free Church, the United Free Church and, since 1929, for the Church of Scotland. Written by the College's administrator, who saw how the personalities of teachers and students alike shone through the formal language of minute books and other records, College Voices relates how the College grew and evolved alongside the history not only of Scotland but of the world. It demonstrates the effects on ministerial training of two world wars, and is honest about times when the College was threatened by closure and scandal.

Histories of missions to American Indian communities usually tell a sad and predictable story about the destructive impact of missionary work on Native culture and religion. Many historians conclude that American Indian tribes who have maintained a cultural identity have done so only because missionaries were unable to destroy it. In Creating Christian Indians, Bonnie Sue Lewis relates how the Nez Perce and the Dakota Indians became Presbyterians yet incorporated Native culture and tradition into their new Christian identities. Lewis focuses on the rise of Native clergy and their forging of Christian communities based on American Indian values and notions of kinship and leadership. Originally, mission work among the Nez Perces and Dakotas revolved around white missionaries, but Christianity truly took root in nineteenth-century American Indian communities with the ordination of Indian clergy. Native pastors saw in Christianity a universal message of hope and empowerment. Educated and trained within their own communities, Native ministers were able to preach in their own languages. They often acted as cultural brokers between Indian and white societies, shaping Native Presbyterianism and becoming recognized leaders in both tribal and Presbyterian circles. In 1865 the Presbyterian Church ordained John B. Renville as the first Dakota Indian minister, and in 1879 Robert Williams became the first ordained Nez Perce. By 1930, nearly forty Dakotas, sixteen Nez Perces, a Spokane, and a Makah had been ordained. Lewis has mined church and archival records, including letters from Native ministers, to reveal ways in which early Indian pastors left a heritage of committed Presbyterian congregations and a vibrant spiritual legacy among their descendants. Bonnie Sue Lewis is Assistant Professor of Mission and Native American Christianity at the University of Dubuque Theological Seminary in Iowa.

In this volume, leading systematic theologians and New Testament scholars working today undertake a fresh and constructive interdisciplinary engagement with key eschatological themes in Christian theology in close conversation with the work of Karl Barth. Ranging from close exegetical studies of Barth's treatment of eschatological themes in his commentary on Romans or lectures on 1 Corinthians, to examination of his mature dogmatic discussions of death and evil, this volume offers a fascinating variety of insights into both Barth's theology and its legacy, as well as the eschatological dimensions of the biblical witness and its salience for both the academy and church. Contributors are: John M. G. Barclay, Douglas Campbell, Christophe Chalamet, Kaitlyn Dugan, Nancy J. Duff, Susan Eastman, Beverly Roberts Gaventa, Grant Macaskill, Kenneth Oakes, Christoph Schwoebel Christiane Tietz, Philip G. Ziegler.

In the second volume of her Essays in Ecumenical Theology, Ivana Noble engages in conversation with Orthodox theologians and spiritual writers on diverse questions, such as how to discover the human heart, what illumination by the divine light means, how spiritual life is connected to attitudes and acts of social solidarity, why sacrificial thinking may not be the best frame for expressing Christ's redemption, why theological anthropology needs to have a strong ecological dimension, why freedom needs to coexist with love for others, and why institutions find the ability to be helpful not only in their own traditions but also in the Spirit that blows where it wills.