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target="_blank" rel="nofollow" href="#ulink_a2236e31-5326-5f76-aedd-f9381857e7b8">29. Among many, see Brueggemann et al., To Act Justly, Love Tenderly, Walk Humbly.

30. See further http://www.bc.united-church.ca/content/mission-and-vision.

31. Bucher, “Christian Political Realism after Niebuhr,” 53.

32. See Ogletree, Hospitality to the Stranger, 97–126.

33. McCarroll, The End of Hope—The Beginning, 48–50.

34. Among others, see Lovin, Christian Realism and the New Realities, 81–83; Fackre, The Promise of Reinhold Niebuhr, 59–68; and of course, Niebuhr, Christian Realism and Political Problems, 119–46.

35. See Dorrien, “Society as the Subject of Redemption” in Economy, Difference, Empire, 5; though Dorrien’s many summaries and reflections on Niebuhr, his peers, and their era convey the influence of Niebuhr to be vast and certainly more than individualistic, as Chapter 3 of this same volume attests, “The Niebuhrian Legacy,” 46–65.

36. Bucher on Bennett, op. cit, 53.

37. See Morris, Engaging Urban Ministry, Appendix C.

38. Crysdale, Churches Where the Action Is, 23.

39. Ibid., 23–24.

40. Jennings, in Crysdale, Churches Where the Action Is, 24.

41. Farley, The Wounding and Healing of Desire, xviii, 2. Italics added.

42. See Niebuhr, On Man’s Nature and His Communities, 31. An earlier elaboration professes: “A realism becomes morally cynical or nihilistic when it assumes that the universal characteristic in human behavior must be regarded as normative. The biblical account of human behavior, upon which Augustine bases his thought, can escape both illusion and cynicism because it recognizes that the corruption of human freedom may make a behavior pattern universal without making it normative. Good and evil are not determined by some fixed structure of human existence,” Niebuhr, Christian Realism and Political Problems, 130.

43. Harrison Making Connections and Justice in the Makings; Gustafson, Ethics from a Theocentric Perspective, respectively, Vol. 1, “Theology and Ethics” and Vol. 2, “Ethics and Theology”; Ogletree, Hospitality to the Stranger; Anderson, Walking the Way; see Legge’s contributions to Justice in the Making and Badertscher’s comments in Morris’ Engaging Urban Ministry, Appendix C-3. Leech’s writings are representatively found in Prayer and Prophecy.

44. Wallis, “From a Shoebox to a Movement: For 40 yrs, Sojourners Has Been Fighting the Good Fight. Where Do We Go from Here?,”18, 20, adding: “which will surely challenge the ideologies and idolatries of both the Right and the Left.”

45. See the September–October 2013 Sojourners issue with articles with instructive subtitles by Stetzer, “The world as God Intends: New survey Data on Pastors and Social Justice,” 30–33, and Boulton, “The City of God and the City of Cain: How Taking It to the Streets Is Changing Theological Education,” 34–37 respectively.

46. See Badertscher’s letter to B. K. Morris, Engaging Urban Ministry, Appendix C-3’s collated survey responses. Cf. Sennett, “Introduction” on “The Chicago School,” 13–19.

47. Cox, “The Secular City 25 Years Later,” 1029.

48. Ibid.

49. Among her other writings, see Norris, On Acedia and Me.

50. Cox, On Not Leaving It to the Snake, xv.

51. Ibid., xiv.

52. Cox, “The Secular City 25 Years Later.”

53. See thus, Hall’s own reflections on legacy as Remembered Voices, and those indebted to him, e.g. McCarroll’s Waiting at the Foot of the Cross, with a preface by Hall.

54. There are also later Winter volumes such as Elements for a Social Ethic and Liberating Creation: Foundations of Religious Social Ethics, as elaborated by Dorrien, Social Ethics in the Making with its subtitle purpose: Interpreting an American Tradition, 549–63; see also Winter and Witmar “The Problem of Power in Community Organizing.”

55. Winter, The New Creation as Metropolis, 11.

56. Ibid. 10, 11, 85.

57. See Cox, The Future of Faith; also his Fire from Heaven with its suggestive subtitle: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the 21st Century on the flourishing of spirit-driven ministries, especially in the cities and not merely in Third World countries. This conveys Cox’s continued interests in what animates and revitalizes religion in the city time and again—as does his earlier Religion in the Secular City.

58. From the late Cherokee elder-anthropologist Bob Thomas via Terry Anderson, personal communication, February 7, 2012; cf. Cox in The Future of Faith on the age of the spirit, as Chapter 1: “An Age of the Spirit” and the “The experience of the divine is displacing theories about it,” 20.

59. A recent article by Vincent is “The Radical Tradition,” 2005, briefly comparing the counter-cultural “radicals” and the more establishment “co-existers.”

60. London’s East End for Leech is like that of the Italian novelist Ignacio Silone of Bread and Wine fame, who reflected out of the one valley of his family and personal life in virtually all of his writings. See Silone’s Emergency Exit, 63–64.

61.

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