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Unwilling on conscientious grounds to submit to the religious tests imposed by the Universities of Oxford and Cambridge, the English and Welsh Dissenters of the second half of the seventeenth century established academies in which their young men, many of them destined for the ministry, might receive a higher education. From the eighteenth century onwards, theological colleges devoted exclusively to ministerial education were founded, while in Scotland historically, and in England and Wales over the past 120 years, freestanding university faculties of divinity/theology have provided theological education to ordinands and others.
These diverse educational contexts are all represented in this collection of papers, but the focus is upon those who taught in them: Caleb Ashworth (Daventry Academy); John Oman (Westminster [Presbyterian] College Cambridge); N. H. G. Robinson (University of St. Andrews); Geoffrey F. Nuttall (New [Congregational] College, London); T. W. Manson (University of Manchester); Owen Evans (University of Manchester and Hartley Victoria Methodist College)–the lone Methodist scholar discussed here; and W. Gordon Robinson and J. H. Eric Hull (University of Manchester and Lancashire Independent College). Between them these scholars covered the core disciplines of theological education: biblical studies, ecclesiastical history, philosophy, doctrine, and systematic theology.

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While the concept of partnership between churches in the Global North and South has been an ecumenical goal for well over eight decades, realizing relationships of mutuality, solidarity, and koinonia has been, to say the least, problematic. Seeking to understand the dynamics of power and control in these relationships, this work traces the history of how partnership has been lived out, both as a concept and in practice. It is argued that many of the issues that are problematic for partnerships today can find their antecedents during colonial times at the very beginnings of the modern missionary movement. For those interested in pursuing cross-cultural partnerships today, understanding this history and recognizing the use, as well as the misuse, of power is crucial as we seek genuine relationships of care and friendship in our fractured and divided world.

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This book argues that problems with recognizing the State of Israel lie at the heart of approaches to nationhood and unease over nationalism in modern Protestant theology, as well as modern social theory. Three interrelated themes are explored. The first is the connection between a theologian's attitude to recognizing Israel and their approach to the providential place of nations in the divine economy. Following from this, the argument is made that theologians' handling of both modern and ancient Israel is mirrored profoundly in the question of recognition and ethical treatment of the nations to which they belong, along with neighboring nations. The third theme is how social theory, represented by certain key figures, has handled the same issues. Four major theologians are discussed: Reinhold Niebuhr, Rowan Williams, John Milbank, and Karl Barth. Alongside them are placed social theorists and scholars of religion and nationalism, including Mark Juergensmeyer, Philip Jenkins, Anthony Smith, and Adrian Hastings. In the process, debates over the relationship between theology and social theory are reconfigured in concrete terms around the challenge of recognition of the State of Israel as well as stateless nations.

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No Longer Bound is about the intersection of reading comprehension and interpretation that leads to the development of a powerful and transformative sermon. Reading facilitates the interpretive process, which is the essence of any sermon. The sermon is an interpretation of an interpretation and as such presents itself as a new gospel message. The ability to write and preach a sermon is an exercise in freedom. The book is grounded in a narrative theological form that begins with the author's experience and filters that experience through the lens of hermeneutic philosophy and theology. Reading and preaching constitute the thread that runs throughout the book. The book suggests that the sermon is the philosophic theology of Black practical religion inasmuch as the Black church is central to religion and culture. This is a fresh and new understanding of homiletics, philosophical theology, and interpretation theory that is intended to produce better preachers and more powerful and life-changing sermons by all who endeavor to preach.

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In a wide-ranging meditation on the Cain and Abel narrative, Mark Scarlata draws out theological motifs relevant to Christian discipleship in a modern Western context. Taking his cue from Augustine's City of God, Scarlata brings to light what it means for a Christian to be a citizen of the heavenly city in this midst of a twenty-first-century globalized society. He argues that Christians can no longer think of discipleship merely as a personal, individual undertaking, but must recognize their role and responsibility as citizens in a global community. Each chapter raises questions like: How do we offer our best in worship when we live in a world driven by consumerism? How can we love others through our participation in the global economy? Are our lifestyles treating the environment in a way that is pleasing to God? And, how do we authentically connect to each other in a digital age of social media and mobile technology? These and other issues are addressed in relation to scenes from the Cain and Abel story. Each discussion highlights ancient Jewish and Christian interpretation as well as how a particular topic is understood within the broader context of the Old and New Testaments. Scarlata then offers ways that Christians might respond to the cultural shifts experienced by this generation and encourages readers to rethink what it means to be a citizen of God's kingdom with a local and global awareness in every aspect of life.

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No portion of Scripture has been more influential in renewing church and society than Jesus' Sermon on the Mount. This book invites groups and individuals into a transformative engagement with these remarkable teachings of Jesus. Accessible consideration of each major text is complemented by suggestions for multisensory methods by which to enrich the study–quotes, questions, application exercises, songs, and prayers. Faith communities are challenged not only to study the Sermon on the Mount but to begin practicing these radical teachings of Jesus. In addition to use in congregations, this volume is recommended for college and seminary classes that seek holistic methods for engaging biblical texts.

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The very word «priest» is a word of controversy and contention in the Church. In this collection of essays, sermons, and meditations, an ordained priest in the Anglican tradition defends the use of the term and argues that the renewal of the priesthood of the people requires an appropriate appreciation of the power and dignity of holy orders. This book, which comes out of thirty years of pastoral ministry, is an encouragement to the ordained to persevere in love and thus fulfill the calling to keep alive at the heart of the church the sacrificial love of Jesus Christ, the great high priest.

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Every day, Americans rub shoulders with the cultures of the world–on the sidewalks of their cities and, increasingly, in small towns and rural areas. As civil discourse becomes increasingly divisive, many long for our nation to better deal with its diversity. Yet Americans also wonder how far the nation can stretch to embrace diversity and still maintain an identity. Ethnic and faith communities, Americans of many varieties, share a fear of losing their traditions. Will the next generation still honor the values of caring for others and contributing to community life?
The psychology of individualism that underlies American life is no longer adequate to guide a future filled with diversity. America's children may have wings to soar into the future, but they lack roots connecting them to a shared heritage. Something Greater explores the impact of individualism on American child-rearing practices, and its inability to deal with diversity while sustaining life together in families and communities. By contrasting the intergenerational values of biblical and Chinese communities and current infant research with her own experiences in San Francisco's Chinatown, the author reveals how the living stories of heritage that lie at the heart of human development speak to a deep American hunger for shared values and connectedness in family and community.

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Liturgical Elements for Reformed Worship is a series of four liturgical resources: three consisting of liturgical elements for Years A, B, and C, and a fourth, the first such resource to support the implementation of Year D: A Quadrennial Supplement to the Revised Common Lectionary (Cascade Books). Each volume consists of a Call to Worship, Opening Prayer, Call to Confession, Prayer of Confession, and Words of Assurance, with Years A-C including additional elements (A Prayer in Preparation for Worship, The Offering, Prayer of Dedication, and a Blessing) suitable for Presbyterian, Reformed, and other Protestant worship. Each of these practical volumes is intended for use by pastors, liturgists, and other planners and leaders of worship.

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For the Souls of Black Folks examines the impact of black religious culture in shaping the ethical values and sociopolitical condition of U.S. blacks. The book reviews the nexus of theological traditions and historical factors that have formed black churches as environments where preachers serve as the moral compass for black churchgoers. For the Souls of Black Folks builds upon the work of sociologist W. E. B. Du Bois, who highlighted the presence of a double consciousness in the collective psyche of blacks stemming from racial oppression. The book explores the ways in which that double consciousness, often reflected in black preaching, socializes black Christians to subjugate their own moral authority to that of black preachers. The central argument is that this socialization to submit to preachers greatly underserves black churchgoers in developing and exercising their own power and authority as social agents, and thus significantly impedes the full sociopolitical liberation of all blacks. The book offers important new preaching strategies that more effectively facilitate the empowerment of blacks as critical agents of social transformation and healing in the twenty-first century.

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