Various social, political, economic and cultural commentators are presently arguing that human history is reaching a decisive stage in its development, a stage marked by increased interconnection between peoples, the compression of space and time, a sharing of ideas at unprecedented levels, global trade and finance, and so on. The shorthand word used to encompass these phenomena is "globalization." Some embrace it, others reject it, while still others dispute its existence. But with the abundance of literature and debate that it generates, the topic cannot be ignored. From its inception in the missionary mandate of Jesus (Matthew 28), Christianity has had a global dimension to its mission. Christianity is not a spectator to globalization but one of its agents, one of the forces at work which have extended interconnection between peoples, shared ideas and promoted social, political and cultural links.
The purpose of the present work is not to provide a complete response to the question of the mission of the church in a globalizing world, but to establish a framework within which answers may be sought. Grounded in the writings of Bernard Lonergan and Robert Doran, it develops a theology of history and addresses the churches response to the impact of globalization on vital, social, cultural, personal and religious values. The project brings together the perspectives of Catholicism and Pentecostalism, the former providing a depth of wisdom and tradition, the latter drawing on the insight of a newly emerging movement that has taken root in every continent with remarkable energy and enthusiasm.

Various social, political, economic and cultural commentators are presently arguing that human history is reaching a decisive stage in its development, a stage marked by increased interconnection between peoples, the compression of space and time, a sharing of ideas at unprecedented levels, global trade and finance, and so on. The shorthand word used to encompass these phenomena is "globalization." Some embrace it, others reject it, while still others dispute its existence. But with the abundance of literature and debate that it generates, the topic cannot be ignored. From its inception in the missionary mandate of Jesus (Matthew 28), Christianity has had a global dimension to its mission. Christianity is not a spectator to globalization but one of its agents, one of the forces at work which have extended interconnection between peoples, shared ideas and promoted social, political and cultural links.
The purpose of the present work is not to provide a complete response to the question of the mission of the church in a globalizing world, but to establish a framework within which answers may be sought. Grounded in the writings of Bernard Lonergan and Robert Doran, it develops a theology of history and addresses the churches response to the impact of globalization on vital, social, cultural, personal and religious values. The project brings together the perspectives of Catholicism and Pentecostalism, the former providing a depth of wisdom and tradition, the latter drawing on the insight of a newly emerging movement that has taken root in every continent with remarkable energy and enthusiasm.

Crippled Grace combines disability studies, Christian theology, philosophy, and psychology to explore what constitutes happiness and how it is achieved.The virtue tradition construes happiness aswhole-of-life flourishing earned by practiced habits of virtue. Drawing upon this particular understanding of happiness, Clifton contends that the experience of disability offers significant insight into the practice of virtue, and thereby the good life. With its origins in the author's experience of adjusting to the challenges of quadriplegia, Crippled Grace considers the diverse experiences of people with a disability as a lens through which to understand happiness and its attainment.Drawing upon the virtue tradition as much as contesting it, Clifton explores the virtues that help to negotiate dependency, resist paternalism, and maximize personal agency. Through his engagement with sources from Aristotle to modern positive psychology, Clifton is able to probe fundamental questions of pain and suffering, reflect on the value of friendship, seek creative ways of conceiving of sexual flourishing, and outline the particular virtues needed to live with unique bodies and brains in a society poorly fitted to their diverse functioning. Crippled Grace is about and for people with disabilities. Yet, Clifton also understands disability as symbolic of the human conditionahuman fragility, vulnerability, and embodied limits.First unmasking disability as a bodily and sociocultural construct, Clifton moves on to construct a deeper and more expansive account of flourishing that learns from those with disability, rather than excluding them. In so doing, Clifton shows that the experience of disability has something profound to say about all bodies, about the fragility and happiness of all humans, and about the deeper truths offered us by the theological virtues of faith, hope, and love.