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A properly ecumenical theology, T. F. Torrance believed, points the church to Christ as the only source and reality of its own unity. Its only hope for unity must be discovered in him and unveiled to the church, rather than pieced together and manufactured through ecumenical slogans and well-meaning intentions. Acting on this belief, Torrance initiated an international dialogue of Reformed and Orthodox Churches, which culminated when the World Alliance of Reformed Churches and the Orthodox Church issued a groundbreaking joint statement of agreement concerning the Trinity in 1991, a move beyond the filioque controversy that has divided East and West for a millennium. The current volume on T. F. Torrance and Eastern Orthodoxy continues the theological and ecclesial work of the reintegration of Western and Eastern traditions on a classical patristic foundation.

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Effective communication with the African society in the field of missions, church planting, and social development work has been and continues to be a great challenge, particularly to people from western cultural and language orientation. Africans are a «we» rather than "I" and a «depended on» rather than «independent of» society. The worldview of a traditional African in terms of society, relationships, and communication is communal. Certainly, the African perception of communalism affects how they communicate with the people of different cultural orientation. Africa has several cultures and people differ in their communication depending on their cultural orientation. However, there are universal African cultures that act as a framework for understanding key aspects of communication with Africans for successful missions, church planting, and social development work. This book, therefore, provides a strategy of understanding communication with the African society. The discussions in this book provide readers with different cultural orientations unique perception of the African society as s/he may be planning to communicate with the African society for missions, church planting, and social development work, even doing humanitarian ministry in African society. Although literacy levels have improved tremendously in most African countries, most of Africa is not a reading society. It is imperative to understand that most Africans still communicate orally and are not time conscious. Hence, effective communication in African societies ought to be based on storytelling rather than literature distribution, although this is in transition. In fact, Africans are oratory and good listeners. Thus, this book provides an understanding to people of different cultural orientations when they plan to communicate with the people in Africa.

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This book presents the main teachings of Edward Schillebeeckx, widely considered one of the most important Catholic thinkers of the twentieth century. Schillebeeckx is known for his radical departure from traditional theology, which he saw as no longer relevant to the modern world. Because today's world has been shaped by a process of secularization heavily based on reason and progress in science, technology, economics, urbanism, etc., modern people seek relevant answers to their deep existential questions that can be explained rationally. In his quest to foster relevant and meaningful answers for today's world, Schillebeeckx changed the traditional metaphysical content of Christian theology into explanations that radically reinterpret traditional Christian doctrines. Primarily, the supernatural essence of Christianity is given up as irrelevant and is replaced by a natural perspective on the world. In Schillebeeckx's thoroughly historical and truly immanent theology, God is man's terrestrial future; Christ the symbol of universal human values; and the Church is identified with the world as those communities which share these universal human values. Schillebeeckx is convinced that these explanations–emptied of metaphysical content–can help today's people understand their existence in a new, relevant, and meaningful way.

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U.S. audiences know Latin American liberation theologies largely through translations of Latin American Catholics from the 1970s and beyond. Most of the few known Protestant authors were students of Richard Shaull, whose critical thinking on social change, prophetic Christianity, and dialogue with Marxism and Christian use of Marxist analysis precedes the emergence of the formal schools of liberation theology by two decades. His own education at Princeton, and the education he provided in Brazil, charts the course of Protestant influences into this stream of theological reflection that became a global phenomenon in the latter decades of the twentieth century.
Also, Shaull's career roughly parallels the emergence of the World Council of Churches and the engagement of the Catholic Church–in Latin America and around the world–after the Second Vatican Council. He himself was engaged, and became the flash point, in some of the major conferences, movements, and institutions of the 1960s and beyond.
Santiago-Vendrell documents the entrance of the ecumenical movement in Brazil, among the most dramatic transformations in Catholic-Protestant relations around the globe, as well as Shaull's role in that development. Along the way he notes Shaull's prophetic and destabilizing role in the worldwide student movement in the 60s and 70s, charting decisions that mark the ecumenical movement. Shaull's contributions are important for an understanding of the ethical debates in the worldwide, ecumenical Protestant and Orthodox communities.
Santiago-Vendrell examines primary, secondary, and historical documents that shine a light on Shaull's transformation into a contextual theologian of the poor. He offers a definitive view of this North American Protestant missionary who wrote extensively on Latin American liberation theology, the base Christian communities, and how conversion to solidarity with the poor offers transforming possibilities for the mainline churches' theological identity and practical faith.

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Christianity may be the greatest story ever told, but in Western culture it is losing ground against the powerful forces of secularization. In examining the root causes of this cultural shift, does the church have anything to learn from secular society and the business sector? For decades the church has resisted the idea of using business methodologies in the religious sphere. Yet a closer look reveals that most church hierarchies have borrowed much of their organizational structure from the business sector. But the church is not alone in its borrowing. Today the lines between the church and the business sector are blurred, as both entities influence each other interchangeably. In Branded Faith, Rajkumar Dixit enters an engaging and intellectually stimulating analysis of what the church can learn from the business practices of marketing, branding, and contextualization. Using examples drawn from widely recognized companies such as Nike, Starbucks, Coca-Cola, and Subway, Dixit systematically builds a case for the power of a story, and emphasizes the importance of seeking culturally relevant ways to spread it. Those who care deeply about sharing Christianity powerfully and effectively will find in Branded Faith a thoughtful presentation of ideas on how to maintain the integrity of the gospel, while exploring fresh methods of communicating the good news to a postmodern society.

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Most Evangelical Christians only know and thoroughly believe the traditional doctrine of eternal torment in Hell for the lost and eternal bliss in Heaven for the saved. As a result, they neglect scores of Bible verses with that provide an alternative teaching. This book veers from some long-held assumptions while reinforcing others, as it humbly attempts to discover the truth of what the Bible teaches about the hereafter. Written for the serious layman, scripturally founded clergy, and open-minded scholar, Dead Soul Syndrome provides wisdom and thought-provoking insight for those interested in thinking anew about heaven and hell.

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Large and successful organizations seem to emulate the trajectory of a skipping stone. First they slow, and then they sink. Why does this happen over and over again? Most organizations come to believe that their problems stem from doing the wrong things. They are unfortunately looking in the wrong place. The problem with the demise of large and successful organizations is not related to what they are doing. The problem is rather in what they have actually become. And they simply fail to see it. It is only in understanding «who we are» that the sinking trajectory of large and successful organizations can be reversed. Mind-Head Soul-Head addresses this insidious situation and provides a «human prescription» as the cure.

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This volume is a biblical theological critique of the Apostles' Creed and a development of the role of the Holy Spirit in the church, the world, and the personal experience of Christian faith. It addresses the creed as a historic document, an artifact of early Christian theological development, and a long-standing guide for the form and content of that faith tradition. This book is an appreciation of the Apostles' Creed in terms of its persistent pastoral effect in the church. It is also a criticism of aspects of the creed that are unbiblical and crafted for political or extraneous theological reasons by the bishops of the ancient ecumenical councils.

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To Barth, Bonhoeffer, and the Torrances, grace is not an abstract truth; it is reality itself. By God's revelation in Jesus Christ we are given the blessed assurance to know that all human beings are included in the humanity of the Savior. And in Christ we discover the movements of grace, a double movement at once God-humanward and human-Godward, all by the Holy Spirit. These theologians were keen to remind us that Christ's ongoing mediatorship includes all appropriate human responses to God. In fact, only by grace and in union with Christ do we have true response-ability. It is this «going with the flow» of the Holy Spirit en Christo that makes Christo-realism so dynamic and life-giving.

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Christian leaders at every level of the church are working in the crucible of multiple realities where paradoxical trends occupy the same space and time. Today church leaders find themselves bearing witness to the gospel in contexts of discontinuous change. Nowhere is the complexity of mission strategy more apparent than in the relationships among denominational leaders and church planters. Enlightenment era models of mission relied heavily on models applied to cross-cultural contexts with little consideration of the congruence of the model with the cultural context. While mission practitioners have done their share of experimentation in the field, denominational centers typically play the role of referee in determining acceptable and unacceptable mission strategies. While it may seem that everything is up for grabs in the ecology of the church, the complexity and change Christians leaders face is not only a problem. Change and complexity also offer frame-breaking opportunities. The narratives in this book, presented as four case studies of church planting, will explore issues with which local, regional, and denominational church leaders struggle as they attempt to plant churches at a time when modern models of mission are quickly losing their relevance and coherence. This study will identify new pathways forward so that church leaders at every level can incarnate a winsome witness in social contexts that are increasingly characterized by complexity, paradox, and discontinuous change.

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