This book is a theological reflection on the broken state of faith within the Catholic Church in Ireland following more than two decades of revelations about institutional and child sexual abuse and the Church's now acknowledged failure to respond to the abuse in an appropriate way. The result has been broken lives, broken faith and a broken church. While the book has a theological purpose, it employs a see-judge-act methodology in attempting to come to terms with a very complex problem. Following a broad introduction, the first section sets out to listen to the voices of the victims. The second section consists of an interdisciplinary academic analysis, with significant input from psychology and also from history and social studies. The final section of the book engages in theology, seeking to place us in a Kairos moment that might allow us to look beyond our broken faith. This, however, requires an analysis of the theological misunderstandings that led to the aberration of clericalism, the resulting abuse of power and the wider malaise within the Church. St Paul is suggested as a "mentor", as we seek to restore trust and rebuild the Church in a radically new way. The book ultimately seeks a renewal of our broken faith, searching for trajectories towards healing and wholeness, truth and reconciliation.

This book attempts to develop a theological response to the suffering of people in Myanmar (Burma). For this purpose, a Burmese word Ludu is used to indicate the common people and a Buddhist term Dukkha will be employed to refer to their suffering. We can see the Ludu as a dukkha-ridden people in Myanmar context. Why do they suffer? Is their suffering the root cause of sin or the consequence of kamma - one's deed, word or thought? As a Buddhist-dominated country, how do Buddhists respond their suffering? What about Christian minority's response to this harsh situation? Can the Ludu, both Christians and Buddhists, see how God is revealed in the midst of their suffering? In terms of suffering under oppression, Minjung (people/mass) in the Korean context is somewhat similar to the situation of the Ludu in Myanmar. In the 1970s, Minjung theology emerged during the era of military dictatorship in South Korea. How can Minjung theology be relevant for evolving a Ludu theology in Myanmar?

Beginning to study Reformed theology is like stepping into a family conversation that has been going on for five hundred years. How do you find your bearings and figure out how to take part in this conversation without embarrassing yourself? The Pocket Dictionary of the Reformed Tradition takes on this rich, boisterous and varied tradition in its broad contours, filling you in on its common affirmations as well as its family tensions. Here you will find succinct and reliable entries on Latin terms, such as ad fontes and sola fide Theologians, from Calvin to Torrance Confessions, such as the Belgic and Westminster Doctrines, such as atonement and sanctification Apologists, such as Francis Schaeffer and Cornelius Van Til And much more. The Pocket Dictionary of the Reformed Tradition is ready to assist you over the rough parts of readings, lectures, conversations and blogs. It will also be a companionable and concise introduction to one of the great Christian traditions. Designed for students and pastors alike, the short and accessible volumes in the IVP Pocket Reference Series will help you tackle the study of biblical languages, church history, apologetics, world religions, Christian spirituality, ethics, theology, and more.

Today new and ever more pernicious forms of terrorist violence threaten the world. Because these new forms of violence are so often linked to religious radicalism, modern terrorism has challenged the secular ethics of contemporary civil society. There is a pressing need to understand modern religious movements that have added militancy and belligerence as fundamental elements of religious practice. Contributors to this volume painstakingly tackle the question of how to define the contours of current religious fundamentalism as they examine the private and public postures of fundamentalist rhetoric, the importance of its regional variants, and the damage it can do to regional and national education systems. Their analysis tracks trends in religious movements that aspire to radicalize, reform, and violently topple governments and nations, while highlighting the difference between fundamentalist interpretations and other longstanding juridical, political, and intellectual traditions.

This work treats of the Phenomenology of Mary and the Church as persons of faith in relation to the Wojtilian phenomenology of the human being as an acting person. According to John Paul II, Mary is an ideal person in/for the Church, and the Church, as a personal communion, has Her as a mirror and concrete evidence of the Church's call, being and mission. As far as the vocation of the Church is concerned, it will always be far from complete if it is studied, proclaimed or believed in without placing Mary as part of the unavoidable persons and personality in its unfolding. Mary and the Church are related in the mystery of the Church as personal subjects of faith. They owe their being and vocation to the Trinity and have a direct connection with Judaism. Christ is the centre of this relationship and this goes on to highlight ecumenism and also the place of the laity and women in the life of the Church.

After the collapse of the Russian Empire in 1917, Orthodox Christians in Estonia and Latvia had to rethink their place in society and reorganise the local Orthodox Church. The Church was challenged both by the new political circumstances and by societal antagonism. In both cases, the local ecclesiastic authorities considered themselves independent from the Patriarchate of Moscow, although in very different fashions. This study uses primarily periodicals and other published sources from the period between 1917 and 1940 to shed light on the internal discussions in the respective Orthodox Churches on issues of authority, identity, and history. This includes creating adequate structures for the Church, reforming liturgical elements and emphasising the positive role of Orthodox Christianity in Estonian and Latvian history.

There has been substantial church growth in Britain between 1980 and 2010. This is the controversial conclusion from the international team of scholars, who have drawn on interdisciplinary studies and the latest research from across the UK. Such church growth is seen to be on a large scale, is multi-ethnic and can be found across a wide range of social and geographical contexts. It is happening inside mainline denominations but especially in specific regions such as London, in newer churches and amongst ethnic minorities. Church Growth in Britain provides a forceful critique of the notion of secularisation which dominates much of academia and the media - and which conditions the thinking of many churches and church leaders. This book demonstrates that, whilst decline is happening in some parts of the church, this needs to be balanced by recognition of the vitality of large swathes of the Christian church in Britain. Rebalancing the debate in this way requires wholesale change in our understanding of contemporary British Christianity.

There has been substantial church growth in Britain between 1980 and 2010. This is the controversial conclusion from the international team of scholars, who have drawn on interdisciplinary studies and the latest research from across the UK. Such church growth is seen to be on a large scale, is multi-ethnic and can be found across a wide range of social and geographical contexts. It is happening inside mainline denominations but especially in specific regions such as London, in newer churches and amongst ethnic minorities. Church Growth in Britain provides a forceful critique of the notion of secularisation which dominates much of academia and the media - and which conditions the thinking of many churches and church leaders. This book demonstrates that, whilst decline is happening in some parts of the church, this needs to be balanced by recognition of the vitality of large swathes of the Christian church in Britain. Rebalancing the debate in this way requires wholesale change in our understanding of contemporary British Christianity.

Seeking to dynamically alter the way that theologians, ecclesiologists, students of religion and ministers look at the relationship between church and society, this book takes religion, politics and society as basic categories and explores how oft-overlooked issues are in fact highly significant for the shaping of theological and ecclesiological horizons. The Ecclesial Canopy is not, however, simply about reading meanings into religion, politics and society. Rather, it sets out to faithfully interpret much of the material that surrounds us, yet is often taken for granted or unnoticed. Paying close and patient attention to beliefs, language, artefacts, rituals, practices and other material - all of which are constitutive for ecclesial life and theological identity - this book offers an invitation of engagement to the scholar or minister. The Ecclesial Canopy makes a significant and important contribution to the field of pastoral and practical theology. Building on the concepts of implicit and invisible religion, Martyn Percy offers a fresh and original interpretative 'take' on contemporary society, appealing to clergy, laity, scholars and all those working in the field of theory and reflective practice in practical and pastoral theology.

Seeking to dynamically alter the way that theologians, ecclesiologists, students of religion and ministers look at the relationship between church and society, this book takes religion, politics and society as basic categories and explores how oft-overlooked issues are in fact highly significant for the shaping of theological and ecclesiological horizons. The Ecclesial Canopy is not, however, simply about reading meanings into religion, politics and society. Rather, it sets out to faithfully interpret much of the material that surrounds us, yet is often taken for granted or unnoticed. Paying close and patient attention to beliefs, language, artefacts, rituals, practices and other material - all of which are constitutive for ecclesial life and theological identity - this book offers an invitation of engagement to the scholar or minister. The Ecclesial Canopy makes a significant and important contribution to the field of pastoral and practical theology. Building on the concepts of implicit and invisible religion, Martyn Percy offers a fresh and original interpretative 'take' on contemporary society, appealing to clergy, laity, scholars and all those working in the field of theory and reflective practice in practical and pastoral theology.

Punishment and Penance provides the first comprehensive study of an Italian bishop's tribunal in criminal matters, such as violence, forbidden sexual activity, and offenses against the faith. Through numerous case studies, Thomas B. Deutscher investigates the scope and effectiveness of the early modern ecclesiastical legal system.

Deutscher examines the records of the bishop's tribunal of the northern Italian diocese of Novara during two distinct periods: the ambitious decades following the Council of Trent (1563-1615), and the half-century leading up to the French invasions of 1790s. As the state's power continued to rise during this second time span, the Church was often humbled and the tribunal's activity was much reduced.

Enriched by stories drawn from the files, which often allowed the accused to speak in their own voices, Punishment and Penance provides a window into the workings of a tribunal in this period.

The Catholic Church stands at the forefront of an emergent majority-minority America. Parish and Place tells the story of how the largest religion in America is responding at the local level to unprecedented cultural, racial, linguistic, ideological, and political diversification among its membership. While the Catholic Church is traditionally organized geographically, this is not always the case. According to Church law, bishops may establish "personal parishes" to serve not a given territory, but a defined, niche purpose-to accommodate variance in "rite, language, or nationality" or "for some other reason." Nearly all of the United States' Catholic dioceses have such parishes, but few know about them. Tricia Bruce offers the first sociological study of personal parishes, based on an original national survey of U.S. Catholic dioceses, ethnographic data gathered through field observation at 67 personal parishes in fifteen dioceses, and interviews with pastors, diocesan leaders, and bishops. Bruce argues that while personal parish designations come from the top down, they are simultaneously shaped by bottom-up parishioner choices. Parish and Place demonstrates the interdependence of grassroots behavior and institutional authority in building local religious communities.

Anglican Church Policy, Eighteenth Century Conflict, and the American Episcopate examines how leaders in the Church of England sought to reorganize the colonial church by installing one or two resident bishops at critical moments in the late 1740s, the early 1760s, and the mid 1770s when the British government moved to bring the colonies into closer economic and political alignment with England. Examining Anglican attempts to install bishops into the American colonies within the context of the Anglo-American world provides insight into the difficulties British political and ecclesiastical authorities had in organizing the management of the colonies more efficiently. Although the Church of England sustained wide influence over the population, the failure of the Anglicans' proposal to install bishops into the colonies was symptomatic of the declining influence of the Church on eighteenth century politics. Differing views over political and ecclesiastical authority between the colonists and the Anglicans, and the possibility religious conflict might have on elections, concerned British authorities enough not to act on the Anglicans' proposals for resident bishops for the colonies. The failure also highlights how eighteenth century British government increasingly focused on the political and economic administration of the expanded British Empire rather than its religious administration.

Catholicism has played a central role in Irish society for centuries. It is sometimes perceived in a negative light, being associated with repression, antiquated morality and a warped view of sexuality. However, there are also the positive aspects that Catholicism brought to bear on Irish culture, such as the beauty of its rituals, education and health care, or concern for the poor and the underprivileged. Whatever their experience of Catholicism, writers of a certain generation could not escape its impact on their lives, an impact which is pervasive in the literature they produced. This study, containing twelve chapters written by a range of distinguished literary experts and emerging scholars, explores in a systematic manner the cross-fertilisation between Catholicism and Irish/Irish-American literature written in English. The figures addressed in the book include James Joyce, Maud Gonne, Constance Markievicz, Kate O'Brien, Edwin O'Connor, Brian Moore, John McGahern, Seamus Heaney, Paul Durcan, Vincent Carroll and Brian Friel. This book will serve to underline the complex relationship between creative writers and the once all-powerful religious Establishment.

Moral Re-Armament's followers hailed it as the most important spiritual movement of the twentieth century. It claimed supporters from Mohandas Gandhi to Mae West, who praised its contributions to global understanding and personal happiness. Critics saw MRA as naive and possibly dangerous, cozy with fascism or a front for corporate power. Fundamentalists called it a cult. With its mixture of American evangelicalism, popular psychology, and show business, it attracted men and women on six continents. This book traces Moral Re-Armament's reinventions over fifty years, from its Ivy League beginnings to its spiritual heirs, Up With People and Alcoholics Anonymous.

The Principle of Subsidiarity in Catholic Social Thought: Implications for Social Justice and Civil Society in Nigeria provides a theoretical and practical framework for a just vision of society. It focuses on how support for individuals and social groups in Nigeria can foster the building of their communities through the practice of social justice. Social justice will ensure the building of trust across ethnic lines, challenge corruption, encourage accountability and servant leadership, protect minority tribes from larger ones, and promote grassroots self-help tribal, communal, religious, and non-governmental associations as agents of positive social change and development. These dynamics interact within a healthy federal structure that respects its constituent parts for the common good. This volume is recommended as a graduate text for courses in theology, religious education, and social philosophy, and for all interested in promoting the common good.

Karl Barth never paid particular attention to the religions of the world. In fact he has often been stereotyped as the prime exponent of an exclusivist attitude toward other religions because of his belief that salvation comes through Christ alone. However a close analysis of his work suggests that it defies the rigid typology of exclusivism, inclusivism and pluralism so often used in inter-religious debate and instead allows for the possibility of discerning God's presence in the other Abrahamic faiths. This book asserts that a case can be made on the basis of Barth's theology for promoting a democratic society which respects freedom and difference. It shows how this argument can be extended to accommodate religious pluralism. Other faith groups can contribute to a just society and interact in ways which are theologically fruitful for the Church's own life. In particular, this book demonstrates how Barth's theology can help Christians relate to Muslims by showing that God's grace is at work in places it is not expected - beyond the boundaries of the Church. The Church can be addressed through the presence and voice of the other. In today's context this includes address through the presence and voice of Islam.

Despite famously small numbers, Christians have had a distinctive presence in modern Japan, particularly for their witness on behalf of democracy and religious freedom. A translation of Ken'i to Fukuju: Kindai Nihon ni okeru Roma-sho Jusan-sho (2003), Authority and Obedience is "a personal pre-history" of the postwar generation of Japanese Christian intellectuals deeply committed to democracy. Using Japanese Christians' commentary on Paul's injunction in Romans 13: 1-7, the counsel to "let every person be subject to the governing authorities; for there is no authority except from God...", Miyata offers an intellectual history of how Japanese Christians understood the emperor-focused modern state from the time of the first Protestant missionaries in the mid-nineteenth century through the climax and demise of fascism during the Pacific War. Stressing verse 5's admonition to "conscience" as the reason for obedience, Miyata provides a clear and political perspective grounded in his lifelong engagement with German political thought and theology, particularly that of Karl Barth and Dietrich Bonhoeffer, as he calls for a conscientious citizenry in his modern society. Showing both Christians' complicity with the state and the empire - including the formation of a unified church, the Nihon Kirisuto Kyodan - and their attitude toward Christians in Asia, and the complexity of the critical voices of Christians like Uchimura Kanzo, Kashiwagi Gien, Nanbara Shigeru, and many others less well known - Miyata's work aims not at exposing cultural particularity but at showing how the modern Japanese Christian experience can give meaning to a theology and a political theory of how to live within the "freedom of religious belief".

2010 Christianity Today Book Award winner 2010 Golden Canon Leadership Book Award winner Feeling caught between the traditional church and the emerging church? Discover a third way: deep church. C. S. Lewis used the phrase "deep church" to describe the body of believers committed to mere Christianity. Unfortunately church in our postmodern era has been marked by a certain shallowness. Emerging authors, fed up with contemporary pragmatism, have offered alternative visions for twenty-first-century Christianity. Traditionalist churches have reacted negatively, at times defensively. Jim Belcher knows what it's like to be part of both of these worlds. In the 1990s he was among the pioneers of what was then called Gen X ministry, hanging out with creative innovators like Rob Bell, Mark Oestreicher and Mark Driscoll. But he also has maintained ties to traditionalist circles, planting a church in the Presbyterian Church of America. In Deep Church, Belcher brings the best insights of all sides to forge a third way between emerging and traditional. In a fair and evenhanded way, Belcher explores the proposals of such emerging church leaders as Tony Jones, Brian McLaren and Doug Pagitt. He offers measured appreciation and affirmation as well as balanced critique. Moving beyond reaction, Belcher provides constructive models from his own church planting experience and paints a picture of what this alternate, deep church looks like--a missional church committed to both tradition and culture, valuing innovation in worship, arts and community but also creeds and confessions. If you've felt stuck between two extremes, you can find a home here. Plumb the depths of Christianity in a way that neither rejects our postmodern context nor capitulates to it. Instead of veering to the left or the right, go between the extremes--and go deep.

This scientific research focuses on the Church and society on special youth formation coupled with the essence for the real workable, formidable and systematic orientations for the youth problems, human dignity and Pro-life phenomenon, and prospects in order to get well with their youthful exuberance as the future leaders of tomorrow. Today's youth being in dire need of the active formation and training in the modern world is a great challenge not only to the Church itself but on the whole to be one of the top priorities of the government to prepare some concrete steps for the special care of youth development. The rational, mental or spiritual (soul and body) educational dimensions are more on the adaptability in course of their growth, and acceptance, to practice the Church teachings and being loyal to the State laws and regulations for the common good. The handling of the youth problems requires constant attention with immense interest and zeal on the part of the various families, trainers, counsellors and leaders entrusted with such typical social work to be able to understand them, to listen to them, and to direct and harness their potentialities and enterprising spirit.

Bishop George Bell always felt that the Church must endeavour to meet the problems of the modern world. He was thus foremost in applying the precepts of the Christian faith to national and international issues. George Bell very often raised his voice in the House of Lords (of which he was a distinguished member from December 1937 till January 1958) against class and racial hatred, against war, and against totalitarianism, and spoke for the innocent and helpless victims of persecution. Complete texts of all Bell's House of Lords speeches are presented here, published for the first time in one volume. The issues that Bell tackled are, in essence, still relevant today. This volume also includes unpublished correspondence between George Bell and Rudolf Hess, Hitler's deputy. After the National Socialists came to power in Germany, Bell, as a committed Christian, felt that he had to act in defence of the German Church, which the Nazis were eager to destroy. The Bishop made strenuous efforts to contact people in power in Germany, people who, he knew, took decisions with momentous consequences. Rudolf Hess was one of them.

This book addresses the influence of the imperial cult in first-century AD Asia Minor and its subsequent relevance to the reading of the New Testament. In particular, this work argues, through a contrapuntal reading of 1 Timothy 2: 1-7, that the early Christian community strongly resisted the Emperor's claim to be the "mediator" between the gods and humanity. In contrast to this claim, the author shows that 1 Timothy 2: 1-7 can be read as a polemic from a minority community, the Christian church in Ephesus, against the powerful voice of the Roman Empire in regard to divine mediation.