In a world of conflict in which religious differences play a significant role, reconciliation grows increasingly important. The Ministry of Reconciliation shows how with a spirituality of reconciliation we can create the spaces in which reconciliation can happen, and with human strategies, how the process of reconciliation can move forward.

From wide-ranging travels Schreiter has gained a profound wisdom and hope as well as the questions and struggles to be faced. In Part One, "Reconciliation as Spirituality, " Schreiter poses this key question: "If God did indeed raise Jesus up to a new life that breaks the grip of violence and sin on the world, what should be the concrete object of our hope?" Each of the next six chapters then meditates on post-Easter appearances as recorded in Scripture. Schreiter's explorations of such events as "the breakfast at the seashore" (John 21:1-17) and "what the women saw" (Mark 16:1-8; John 20:1-18) reveal a direct pastoral style reminiscent of Rahner and Barth at their best.

From this profound and hope-filled beginning Schreiter goes on to emphasize how a spirituality of reconciliation without sound social and theological reflection on its implementation will fail. Part Two, "Elements of a Strategy for Reconciliation, " tackles such vexing questions as individual and social responsibility; truth and justice; amnesty and pardon; and how the church can aid in reconciliation. Schreiter explores questions as: How can forgiveness happen? What is justice, and how should it be sought and administered? How can a society be rebuilt that includes the perpetrators of evil?

An international team of scholars address the theology and practice of peacebuilding.

"Peacebuilding" refers to a range of topics, ranging from conflict prevention to post-conflict reconciliation. In this volume a strong cast of Catholic theologians, ethicists, and scholar-practitioners join to examine the challenge of peacebuilding in theory and practice. While many of the essays deal with general themes of reconciliation, forgiveness, interreligious dialogue, and human rights, there are also case studies of peacebuilding in such diverse contexts as Colombia, the Philippines, the Great Lakes region of Africa, Indonesia, and South Africa. This volume will be of interest to all scholars engaged in developing a theology and ethic of just peace, as well as students seeking to understand the interaction between theology, ethics, and lived Christianity.

Contributors include: John Paul Lederach; Maryann Cusimano Love; Daniel Philpott; William Headley and Reina Neufeldt; Todd Whitmore; Peter-John Pearson; Thomas Michel; Kenneth Himes; Lisa Sowle Cahill; Peter Phan; and David O'Brien.

Robert J. Schreiter brings together acute analyses of the Christian world mission agenda by astute observers of both church and world. In six chapters -- including Schreiter's own essay on a new ecumenical catholicity and a seventh by him on the status of the global Christian mission agenda, focusing especially on the Catholic role in mission -- the reader is taken on a trip that reveals how globalization entails both local and international responses.

The book is an exploration of the creative crossings between the liberative stream of the eschatology of Edward Schillebeeckx and the stylistic strategies of "Third Cinema," political cinema dedicated to the representation of Third World liberation.

The book is an exploration of the creative crossings between the liberative stream of the eschatology of Edward Schillebeeckx and the stylistic strategies of 'Third Cinema', political cinema dedicated to the representation of Third World liberation.

Encompassing recent developments in anthropology, sociology, philosophy, and communication theory The New Catholicity explores the many aspects of globalization that challenge Christianity as it enters into its third millennium. In Schreiter's view, a deep irony, perhaps even a paradox, is concealed within the riddle of globalization. Such forces as feminist, liberation, ecological, and global theological movements find their counterparts in antiglobalism, ethnification, and primitivism. Liberation thought in a post-Soviet world seeks to be more realistic about economics but finds "reformist gradualism" a bitter pill to swallow. Intercultural theologies find analogous difficulties when they attend to "integrated" as opposed to "globalized" concepts of culture. The seeming polar opposition of [bad] "syncretism" and [good] "synthesis" in the context of changing religious identities end up much less amenable to simple value judgments than they once appeared to be.