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The primary purpose of Prophetic Liturgy is to inquire into the prophetic dimension of the liturgy. Some questions addressed in the book are: How can a liturgy be prophetic? How can liturgy form and transform individuals and communities? In which sense does the liturgy facilitate a living participation in socio-political-economic life? How does the sacramental practice challenge the church to mediate God's gifts of grace, love, justice, and mercy to the world? Possible answers for these questions begin to emerge as we develop an understanding of religious praxis as an active and dynamic prophetic action, in which the community of faith claims its identity, promotes an engaged faithful Christian life, and affirms the sacramental life of the church as a source of formation and inspiration for prophetic praxis, mediating God's gift for the life of the world. There is risk in presenting an option for prophetic praxis, in that it may go beyond the comfort zone of a community and engender spiritual and political alienation. The most challenging ethical hope of this book is to provide the worshiping community with prophetic awareness of socio-economic injustice, while at the same time preserving the community's historical-cultural identity, its religious values, and its sacramental spirituality.

The primary purpose of Prophetic Liturgy is to inquire into the prophetic dimension of the liturgy. Some questions addressed in the book are: How can a liturgy be prophetic? How can liturgy form and transform individuals and communities? In which sense does the liturgy facilitate a living participation in socio-political-economic life? How does the sacramental practice challenge the church to mediate God's gifts of grace, love, justice, and mercy to the world? Possible answers for these questions begin to emerge as we develop an understanding of religious praxis as an active and dynamic prophetic action, in which the community of faith claims its identity, promotes an engaged faithful Christian life, and affirms the sacramental life of the church as a source of formation and inspiration for prophetic praxis, mediating God's gift for the life of the world. There is risk in presenting an option for prophetic praxis, in that it may go beyond the comfort zone of a community and engender spiritual and political alienation. The most challenging ethical hope of this book is to provide the worshiping community with prophetic awareness of socio-economic injustice, while at the same time preserving the community's historical-cultural identity, its religious values, and its sacramental spirituality.

Too often in the life of the church, theological reflection and the practical matters of leading and serving have been considered independently. The result has been the impoverishment of both Christian faith and Christian practice. In this groundbreaking book Ray Anderson reflects theologically and practically on preaching, worship, ethics, social justice, therapy, family, homosexuality, burnout in ministry, reconciliation in relationships and theological education itself. The result is The Shape of Practical Theology, a new and renewing foundation for engaging in Christian ministry. Anderson lays out his threefold goal as follows: to define more clearly the shape of practical theology as truly a theological enterprise rather than mere mastery of skills and methodsto demonstrate the praxis of practical theology as critical engagement with the interface between the word of God as revealed through Scripture and the work of God taking place in and through the church in the worldto deal with practical pastoral theology from the perspective of those who are on the "field of play" of life and ministry, where preaching, counseling and teaching does affect for many persons the outcome of the game Illuminated by stimulating discussion and helpful case studies, The Shape of Practical Theology is aimed at seminary students, at Christian educators, and at working pastors and counselors. Anderson's work, fascinating and fruitful, brings together the Word of God with the Spirit of God in the ever-changing context of real-life ministry.

Today's church finds itself in a new world, one in which climate change and ecological degradation are front-page news. In the eyes of many, the evangelical community has been slow to take up a call to creation care. How do Christians address this issue in a faithful way?This evangelically centered but ecumenically informed introduction to ecological theology (ecotheology) explores the global dimensions of creation care, calling Christians to meet contemporary ecological challenges with courage and hope. The book provides a biblical, theological, ecological, and historical rationale for earthcare as well as specific practices to engage both individuals and churches. Drawing from a variety of Christian traditions, the book promotes a spirit of hospitality, civility, honesty, and partnership. It includes a foreword by Bill McKibben and an afterword by Matthew Sleeth.

This study investigates why "faith" (pistis/fides) was so important to early Christians that the concept and praxis dominated the writings of the New Testament. It argues that such a study must be interdisciplinary, locating emerging Christianities in the social practices and mentalites of contemporary Judaism and the early Roman empire. This can, therefore, equally be read as a study of the operation of pistis/fides in the world of the early Roman principate, taking one small but relatively well-attested cult as a case study in how micro-societies within that world could treat it distinctively. Drawing on recent work in sociology and economics, the book traces the varying shapes taken by pistis/fides in Greek and Roman human and divine-human relationships: whom or what is represented as easy or difficult to trust or believe in; where pistis/fides is "deferred" and "reified" in practices such as oaths and proofs; how pistis/fides is related to fear, doubt and scepticism; and which foundations of pistis/fides are treated as more or less secure. The book then traces the evolution of representations of human and divine-human pistis in the Septuagint, before turning to pistis/pisteuein in New Testament writings and their role in the development of early Christologies (incorporating a new interpretation of pistis Christou) and ecclesiologies. It argues for the integration of the study of pistis/pisteuein with that of New Testament ethics. It explores the interiority of Graeco-Roman and early Christian pistis/fides. Finally, it discusses eschatological pistis and the shape of the divine-human community in the eschatological kingdom.

This study investigates why "faith" (pistis/fides) was so important to early Christians that the concept and praxis dominated the writings of the New Testament. It argues that such a study must be interdisciplinary, locating emerging Christianities in the social practices and mentalites of contemporary Judaism and the early Roman empire. This can, therefore, equally be read as a study of the operation of pistis/fides in the world of the early Roman principate, taking one small but relatively well-attested cult as a case study in how micro-societies within that world could treat it distinctively. Drawing on recent work in sociology and economics, the book traces the varying shapes taken by pistis/fides in Greek and Roman human and divine-human relationships: whom or what is represented as easy or difficult to trust or believe in; where pistis/fides is "deferred" and "reified" in practices such as oaths and proofs; how pistis/fides is related to fear, doubt and scepticism; and which foundations of pistis/fides are treated as more or less secure. The book then traces the evolution of representations of human and divine-human pistis in the Septuagint, before turning to pistis/pisteuein in New Testament writings and their role in the development of early Christologies (incorporating a new interpretation of pistis Christou) and ecclesiologies. It argues for the integration of the study of pistis/pisteuein with that of New Testament ethics. It explores the interiority of Graeco-Roman and early Christian pistis/fides. Finally, it discusses eschatological pistis and the shape of the divine-human community in the eschatological kingdom.

This study investigates why "faith" (pistis/fides) was so important to early Christians that the concept and praxis dominated the writings of the New Testament. It argues that such a study must be interdisciplinary, locating emerging Christianities in the social practices and mentalites of contemporary Judaism and the early Roman empire. This can, therefore, equally be read as a study of the operation of pistis/fides in the world of the early Roman principate, taking one small but relatively well-attested cult as a case study in how micro-societies within that world could treat it distinctively. Drawing on recent work in sociology and economics, the book traces the varying shapes taken by pistis/fides in Greek and Roman human and divine-human relationships: whom or what is represented as easy or difficult to trust or believe in; where pistis/fides is "deferred" and "reified" in practices such as oaths and proofs; how pistis/fides is related to fear, doubt and scepticism; and which foundations of pistis/fides are treated as more or less secure. The book then traces the evolution of representations of human and divine-human pistis in the Septuagint, before turning to pistis/pisteuein in New Testament writings and their role in the development of early Christologies (incorporating a new interpretation of pistis Christou) and ecclesiologies. It argues for the integration of the study of pistis/pisteuein with that of New Testament ethics. It explores the interiority of Graeco-Roman and early Christian pistis/fides. Finally, it discusses eschatological pistis and the shape of the divine-human community in the eschatological kingdom.

This study investigates why "faith" (pistis/fides) was so important to early Christians that the concept and praxis dominated the writings of the New Testament. It argues that such a study must be interdisciplinary, locating emerging Christianities in the social practices and mentalites of contemporary Judaism and the early Roman empire. This can, therefore, equally be read as a study of the operation of pistis/fides in the world of the early Roman principate, taking one small but relatively well-attested cult as a case study in how micro-societies within that world could treat it distinctively. Drawing on recent work in sociology and economics, the book traces the varying shapes taken by pistis/fides in Greek and Roman human and divine-human relationships: whom or what is represented as easy or difficult to trust or believe in; where pistis/fides is "deferred" and "reified" in practices such as oaths and proofs; how pistis/fides is related to fear, doubt and scepticism; and which foundations of pistis/fides are treated as more or less secure. The book then traces the evolution of representations of human and divine-human pistis in the Septuagint, before turning to pistis/pisteuein in New Testament writings and their role in the development of early Christologies (incorporating a new interpretation of pistis Christou) and ecclesiologies. It argues for the integration of the study of pistis/pisteuein with that of New Testament ethics. It explores the interiority of Graeco-Roman and early Christian pistis/fides. Finally, it discusses eschatological pistis and the shape of the divine-human community in the eschatological kingdom.

The 1928 revision of the Book of Common Prayer became a beloved beacon for Christian praxis. This manual is a reprint of the BCP’s morning and evening prayer services, the psalter, and the prayers and thanksgivings. It also contains the unrevised 1928 daily lectionary, making it suitable for home use of the Daily Office. It omits the propers used for divine worship services, but contains appropriate collects for the morning and evening services in the section devoted to prayers and thanksgivings.

In this narrative-critical study Bradford B. Blaine Jr. argues, against conventional scholarship, that John's Gospel presents Peter and the Beloved Disciple not as competitors but as colleagues who together serve as composite halves of the ideal Johannine Christian, with Peter representing praxis and John representing faith. Not only does Peter carry out activities fundamental to Johannine discipleship during Jesus' earthly ministry, which include believing in Jesus, following him, and publicly confessing him, but he also demonstrates post-Easter missionary skills and is invested by the risen Jesus with pastoral responsibilities. Finally, in dying a martyr's death, Peter glorifies God. Peter, in fact, is depicted in this Gospel as an inspirational founding member of the Johannine community.

In this narrative-critical study Bradford B. Blaine Jr. argues, against conventional scholarship, that John's Gospel presents Peter and the Beloved Disciple not as competitors but as colleagues who together serve as composite halves of the ideal Johannine Christian, with Peter representing praxis and John representing faith. Not only does Peter carry out activities fundamental to Johannine discipleship during Jesus' earthly ministry, which include believing in Jesus, following him, and publicly confessing him, but he also demonstrates post-Easter missionary skills and is invested by the risen Jesus with pastoral responsibilities. Finally, in dying a martyr's death, Peter glorifies God. Peter, in fact, is depicted in this Gospel as an inspirational founding member of the Johannine community.

Dieses essential behandelt die vier wichtigsten Themenfelder der Denkmalpflege, die in ihren Grundzügen dargestellt werden: Geschichte, Organisation, Praxis und Forschung. Christian Raabe zeigt in einem kurzen Abriss der Geschichte, wie sich Wertebegriffe und die Institutionalisierung der Denkmalpflege historisch entwickelt haben. Es folgen eine Darstellung der Aufgaben und Strukturen der nationalen und internationalen Organisation des Denkmalschutzes, Hinweise zum rechtlichen Umfeld und Handlungsempfehlungen zur praktischen Denkmalpflege nebst einer Übersicht der Fördermöglichkeiten. Diese praxisnahe Einführung schließt der Autor mit einer Erläuterung der Ziele und Methoden der historischen Bauforschung ab.  

Dieses essential behandelt die vier wichtigsten Themenfelder der Denkmalpflege, die in ihren Grundzügen dargestellt werden: Geschichte, Organisation, Praxis und Forschung. Christian Raabe zeigt in einem kurzen Abriss der Geschichte, wie sich Wertebegriffe und die Institutionalisierung der Denkmalpflege historisch entwickelt haben. Es folgen eine Darstellung der Aufgaben und Strukturen der nationalen und internationalen Organisation des Denkmalschutzes, Hinweise zum rechtlichen Umfeld und Handlungsempfehlungen zur praktischen Denkmalpflege nebst einer Übersicht der Fördermöglichkeiten. Diese praxisnahe Einführung schließt der Autor mit einer Erläuterung der Ziele und Methoden der historischen Bauforschung ab.  

Subversive Meals examines the Lord's Supper within the sociopolitical context of first-century Roman domination, and concludes that it was an anti-imperial praxis. Although the Christian communal meal looked much like a typical Roman banquet in structure, with a deipnon and a symposion, it was essentially different. The Roman meal supported the empire's ideology, honored Caesar and the gods, reinforced stratification among the masses, and upheld Rome's right to rule the world. The Christian meal, on the other hand, included hymns that extolled Jesus as Lord, prophecies that challenged Rome's ideological claims, and letters-read aloud-that promoted egalitarianism and instructed believers on how to live according to kingdom of God principles. Hence, the Christian banquet was an act of nonviolent resistance, or what James C. Scott calls a "hidden transcript"

Subversive Meals examines the Lord's Supper within the sociopolitical context of first-century Roman domination, and concludes that it was an anti-imperial praxis. Although the Christian communal meal looked much like a typical Roman banquet in structure, with a deipnon and a symposion, it was essentially different. The Roman meal supported the empire's ideology, honored Caesar and the gods, reinforced stratification among the masses, and upheld Rome's right to rule the world. The Christian meal, on the other hand, included hymns that extolled Jesus as Lord, prophecies that challenged Rome's ideological claims, and letters-read aloud-that promoted egalitarianism and instructed believers on how to live according to kingdom of God principles. Hence, the Christian banquet was an act of nonviolent resistance, or what James C. Scott calls a "hidden transcript"