This study identifies and explores texts of restoration in a wide selection of Early Jewish Literature in order to assess the variety of ways in which Jews envisioned Israel's future restoration. Particular attention is given to the expression of restoration in what is identified in the present study as the exilic model of restoration. In this model, Israel's restoration is characterized by the features of (a) a future re-gathering, (b) the fate of the nations, and (c) the establishment of a new Temple. The present work focuses primarily on the first two features. Through this framework Jews in the Greco-Roman period could draw on Israel's history and legacy, but re-appropriate 'exile and return' in new and creative ways. Finally, the writing of Luke-Acts is investigated for its ideas of restoration and its indebtedness to Early Jewish traditions.

The history of Sunni theology is little known, but the impact of its demise has profoundly shaped modern Islam. This book explores the correlation between anti-theological thought and the rise of Islamism in the twentieth century by examining Egypt's Muslim Brotherhood and the leadership of Umar al-Tilmisani (d. 1986). The sociopolitical implications of anti-theological creedalism and its postcolonial intermarriage with the modern nation-state are also analyzed. Ultimately, this study seeks to know whether a revival of Sunni theology, as a rational discourse on religion, can dilute the absolutism of increasingly pervasive Islamist thought in the contemporary Muslim world.

The Ecumenical Association of the Third World Theologians illuminated the struggles of liberating the poor, and sought to do theology with the marginalized seeking freedom, gender co-responsibility, and racial and ethnic equality. This book offers an interpretative history of the formative years of this historic movement.

'Leadership in The Salvation Army' is a review and analysis of Salvation Army history, focused on the process of clericalisation. The Army provides a case study of the way in which renewal movements in the church institutionalise. Their leadership roles, initially merely functional and based on the principle of the 'priesthood of all believers', begin to assume greater status. the adoption of the term 'ordination' for the commissioning of The Salvation Army's officers in 1978, a hundred years after its founding, illustrates this tendency. The Salvation Army's ecclesiology has been essentially pragmatic and has developed in comparative isolation from the wider church, perhaps with a greater role being played by sociological processes than by theological reflection in its development. The Army continues to exhibit a tension between its theology, which supports equality of status, and its military structure, which works against equality, and both schools of thought flourish within its ranks.

This title offers an introduction to the subject of Pentecostal theology, by a leading scholar in the field. Pentecostals (traditionally) do not think theologically so much as do it practically. This book will present Pentecostal theology as well as the particular style of Pentecostal thinking and praxis that makes it different. Pentecostalism is not just distinctive because of its belief base but also because of the worldview it owns. The latter is based on a certainty that a religion that does not work is not worth much. Consequently, they look for expression of life and vitality in their faith.These dominate, rather than an expression of the cerebral, though this is changing. Nevertheless, the sense of the immediate, the God of the now not the distant past, underlie how they do theology. Pentecostal theology tends to be seen through the eyes of people, not theologians; through the community, not traditions (though they have them); through their faith and worship, not ancient creeds. It is a theology of the dynamic, seen through the lens of experience. It is a functional theology that exists to operate; to incorporate an experiential dimension. Pentecostal theology does not operate as other theologies which often only detail a list of beliefs; it does this but also and (more) importantly, it explores them in the context of praxis. Thus, this volume incorporates praxis as part of the enquiry relating to theology.

Seeking to bridge the gap between theoretical and practical theology and ecclesiology, this co-authored volume presents an evolving conversation between four significant theologians.This co-authored volume is the outcome of an ecumenical speaking and listening that has involved a continuing conversation between four theologians over a period of more than two years. The scholars are active members of the mainline churches in the UK, Anglican, Methodist and Roman Catholic. They propose that the Church will live as it grows in self-understanding, in the light of the claim that her purpose is to focus attention on God, Creator, Redeemer, and Living Presence. In so doing they address key debates in the US and European contexts, as well as dealing with matters of pressing concern in the wider global church.What does it mean to say that the Church in herself and on behalf of the world bears witness to and celebrates the presence of God in contemporary ethics, worship, governance and mission? The authors have sought to bridge the gap between theoretical and practical theology, and ecclesiology. Key features are accessibility, the highly pertinent nature of the themes it covers, its academic purpose and its awareness of the parish and ministerial contexts."Ecclesiological Investigations" brings together quality research and inspiring debates in ecclesiology worldwide from a network of international scholars, research centres and projects in the field.

Despite the striking frequency with which the Greek word kyrios, Lord, occurs in Luke's Gospel, this study is the first comprehensive analysis of Luke's use of this word. The analysis follows the use of kyrios in the Gospel from beginning to end in order to trace narratively the complex and deliberate development of Jesus' identity as Lord. Detailed attention to Luke's narrative artistry and his use of Mark demonstrates that Luke has a nuanced and sophisticated christology centered on Jesus' identity as Lord.

This book, based on the 2006 Didsbury Lectures, is the first comprehensive study of the systematic, doctrinal and constructive theology produced within the major Nonconformist traditions (Congregational, Baptist, Presbyterian, Unitarian, Methodist and United Reformed) during the twentieth century. In the first chapter the landscape is surveyed, with reference to such topics as the New Theology, the First World War, the reception of Karl Barth, the theological excitements of the 1960s and pluralism. The second chapter concerns the major Christian doctrines God, Christ, the Holy Spirit and the Trinity, while in the third ecclesiological and ecumenical themes are discussed. Eschatology is treated in the concluding chapter and there follows the authors assessment of the significance of twentiethcentury Nonconformist theology and his observations regarding its current state, future content and practitioners.

After Jerusalem, Bethel is the most frequently cited sanctuary in the Hebrew Bible. The book offers a detailed analysis of Bethel and its sanctuary from archaeological and biblical evidence. It reconstructs the history of Bethel and by analysing the presence of pro- and anti-Bethel propaganda, it argues that the latter, with its own pro-Jerusalem/Judah bias, has resulted in an unfair denigration of Bethel as an idolatrous place of worship. The study suggests that Bethel was a legitimate Yahwistic shrine and continued to be so even after the fall of the Northern Kingdom of Israel to the Assyrians. Hence, Bethel in a real sense was the principal means of configuring Israelite identity.

This edition of the Bondage of the Will was translated by Henry Cole in 1823. "Free will was no academic question to Luther; the whole Gospel of the grace of God, he held, was bound up with it, and stood or fell according to the way one decided it . . . . It is not the part of a true theologian, Luther holds, to be unconcerned, or to pretend to be unconcerned, when the Gospel is in danger . . . . The doctrine of the Bondage of the Will in particular was the corner-stone of the Gospel and the foundation of faith'' (40-41, emphasis added). ''In particular, the denial of free will was to Luther the foundation of the Biblical doctrine of grace, and a hearty endorsement of that denial was the first step for anyone who would understand the Gospel and come to faith in God. The man who has not yet practically and experimentally learned the bondage of his will in sin has not yet comprehended any part of the Gospel" "Justification by faith only is a truth that needs interpretation. The principle of sola fide by faith alone] is not rightly understood till it is seen as anchored in the broader principle of sola gratia by grace alone]; . . . for to rely on one s self for faith is not different in principle from relying on one s self for works" The Bible teaches that faith itself is and has to be, a gift of God, by grace, and not of self (Ephesians 2:8). It is safe to deduce that for Luther, any evangelist who advocates free will has not only ''not yet comprehended any part of the Gospel, '' but also that he has not yet preached the Gospel at all; his is a counterfeit gospel.Luther was ordered to recant his teachings on threat of excommunication. Luther thundered, ''Unless I am convinced by Scriptures and plain reason for Luther, this meant logic], my conscience is captive to the Word of God. I cannot and I will not recant anything. Here I stand, I can do no other " From a review in The Trinity Review] Martin Luther (1483-1546) shattered the structure of the Medieval Church by demanding that the authority for doctrine and practice be the Scriptures rather than popes or councils, and ignited the famous Protestant Reformation. The Roman Catholic hierarchy could not refute his logic, so they attempted to have him killed. But he was protected by Frederic. It has been said that more books have been written about Luther than about any other person except Jesus Christ. 164 pages, hard cover

This companion volume to "Judaism and Other Religions" provides the first extensive collection of traditional and academic Jewish approaches to the religions of the world, focusing on those Jewish thinkers that actually encounter the other world religions of Christianity, Islam, Hinduism, and Buddhism--that is, it moves beyond the theory of inclusive/exclusive/pluralistic categories and looks at Judaism's interactions with other faiths "in practice."

Representing some of Roger Haight's most extensive work to date, this volume explores essential issues in comparative ecclesiology; along with critical assesments of Haight's "Christian Community in History".This volume will explore issues such as the nature, method and development of comparative ecclesiology; critical assessments as well as appreciations of Roger Haight's Christian Community in History. The Jesuit, Roger Haight, has written extensively in the fields of systematic theology, liberation theology, Christology and, of course, ecclesiology itself. He champions the need for the church to embrace a dialogical mission. This represents his most extensive work to date in ecclesiology and is a monumental volume study in comparative ecclesiology, volume 3 coming in 2008, building upon the insights developed in recent years in the more general sub-discipline of comparative theology.In all, Haight's pioneering work in this emerging field of comparative ecclesiology encourages us to immerse our contemporary explorations in, first, historical consciousness, thereby inculcating the disposition of humility - both in methodological terms and, when one realises how far short we fall of some of our ecclesial forebears, in terms of ecclesial life and practice as well. Second, as indicated, he commends the positive appreciation of pluralism. Third, a whole-part conception of church, neither placing universal over and above local nor vice-versa. Four, we should be attentive to embracing the gifts and human challenges of religious pluralism. And, of course, five, Haight reassures those fearful that such undertaking might entail any loss for the churches: he reminds us how such ecclesiological encounters are and should be undertaken from within a particular confessional or ecclesial identity.Assembled are a range of noted ecclesiological scholars who will discuss not simply Professor Haight's work, but also to engage with the issues he raises in a wider context, such as the respective methodological debates surrounding ecclesiology 'from above' and 'from below', to the nature and promise of comparative ecclesiology in itself, to the prospects for a 'pluralistic ecclesiology' in the world today, and the challenges such an undertaking presents to the Christian churches. Roger Haight will be invited to offer his own reflections upon the various chapters." Ecclesiological Investigations" brings together quality research and inspiring debates in ecclesiology worldwide from a network of international scholars, research centres and projects in the field.

The political writings of John Wesley (1703-1791) reveal a passionate campaigner engaged throughout his life with the care of the oppressed. His life was one of great paradox: as a high-churchman and Tory, living under the instruction of the Bible, tradition set him against radical change, yet few individuals could have been more responsible for upheaval in church and society. He believed scriptures set him against the cause of democracy, yet scarcely one other single person could have contributed more to its realization. His gospel religion inflamed in him an outrage at the social and political evils of his day that was barely matched by the more explicitly radical of his contemporaries. This volume collects addresses and pamphlets that capture Wesley's views on a variety of political subjects including the nature of political power, his response to Richard Price's Observations on Liberty, his views on slavery, on poverty, on the secession of the American colonies, and on the luxury of the rich. Together they make clear the relevance of Wesley to subsequent developments in the abolition of slavery and the evolution of labour politics. The book features an extensive new introduction by the editor.

"God, the Future of Man" focuses on religion and secularisation, viewed from various vantage points: secularisation and God-talk; secularisation and the church's liturgy; secularisation and the church's new self-understanding; and, finally, secularisation and the future of humankind on earth in light of the eschaton (church and social politics). These thought-provoking reflections are presented against the backdrop of Schillebeeckx's hermeneutic premises. In the concluding chapter his reflections on secularisation culminate in a God concept that can function fruitfully in a modern culture that assigns the future pride of place: God as the future of humankind. Written in a period pregnant with Cultural Revolution and religious change, the book foregrounds the pivotal issue of secularisation in a thought-provoking way. With feverish urgency he reflects on various forms of religiosity in the modern world. His contribution to the debate could just as well have been written today.

The "African Diaspora and the Study of Religion" engages a variety of conversations at the forefront of contemporary scholarship in the study of religion and in African diaspora studies. These conversations include: the construction of racial identity in diverse national settings (Brazil, Mexico, Britain, North America); new religious movements and nationalism; alternative religious narratives in the diaspora; literature read through the lens of diaspora; trans-Atlantic culture (the role of Denmark in Nella Larson's novel "Quicksand," for example, or Ethiopia in Rastafarianism); and the role of the scholar and scholarship in the construction of religious and political meaning.