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"No one writes a better crime novel than Charles Willeford" Elmore Leonard THE BLACK MASS OF BROTHER SPRINGER tells the story of Sam Springer, a drifter novelist who meets Jack Dover, the retiring Abbot of the Church of God's Flock. Dover's final official act is to ordain Springer and send him off to serve as pastor of an all-Black church in Jacksonville, Florida. Springer soon becomes entangled in the city's growing civil rights movement . . . and with the church deacon's earthy young wife, Merita. The Washington post calls this darkly humorous novel by Charles Willeford, one of the great crime writers of the 20th century, "his masterpiece." This new edition is introduced by James Sallis and contains Willeford's previously unpublished play based on the novel.

Contrary to the popular image of Christian churches as gay-bashing homophobes--an image fostered by self-appointed spokesmen and microphone-grabbing evangelicals--progressive Protestant denominations ordain gays and lesbians and celebrate LGBT weddings, but it hasn't always been so. In the last decade, the principal ecumenical denominations--the Lutherans, the Presbyterians, the Episcopalians, and earlier the United Church of Christ--have adopted inclusive policies that have reversed long-standing exclusions that barred gays and lesbians from the pulpit and restricted clergy and congregations from celebrating covenant services of blessing and now marriage ceremonies. Though the Methodists lag behind, prophetic voices rally the faithful and countless clergy are openly defying the Book of Discipline and facing ecclesiastical charges.I have been thinking a lot these days of our lesbian, gay, and bisexual sisters and brothers and supporters who have gone before us to bring us to this time and place. I wish that I knew more of their names. I wish I knew more of their stories. (Susan Kraemer in More Light Update)Straight ally and author, Obie Holmen, names the names and tells the stories. Queer Clergy: A History of Gay and Lesbian Ministry in American Protestantism contains separate sections for five denominations (Methodists, Lutherans, Episcopalians, Presbyterians, and the United Church of Christ) but each section is woven into an overarching narrative reflecting the common paths and parallel journeys.

The Roman Catholic leadership still refuses to ordain women officially or even to recognize that women are capable of ordination. But is the widely held assumption that women have always been excluded from such roles historically accurate?In the early centuries of Christianity, ordination was the process and the ceremony by which one moved to any new ministry (ordo) in the community. By this definition, women were in fact ordained into several ministries. A radical change in the definition of ordination during the eleventh and twelfth centuries not only removed women from the ordained ministry, but also attempted to eradicate any memory of women's ordination in the past. The debate that accompanied this change has left its mark in the literature of the time. However, the triumph of a new definition of ordination as the bestowal of power, particularly the power to confect the Eucharist, so thoroughly dominated western thought and practice by the thirteenth century that the earlier concept of ordination was almost completely erased. The ordination of women, either in the present or in the past, became unthinkable.References to the ordination of women exist in papal, episcopal and theological documents of the time, and the rites for these ordinations have survived. Yet, many scholars still hold that women, particularly in the western church, were never "really" ordained. A survey of the literature reveals that most scholars use a definition of ordination that would have been unknown in the early middle ages. Thus, the modern determination that women were never ordained, Macy argues, is a premise based on false terms.Not a work of advocacy, this important book applies indispensable historical background for the ongoing debate about women's ordination.

Contrary to the popular image of Christian churches as gay-bashing homophobes--an image fostered by self-appointed spokesmen and microphone-grabbing evangelicals--progressive Protestant denominations ordain gays and lesbians and celebrate LGBT weddings, but it hasn't always been so. In the last decade, the principal ecumenical denominations--the Lutherans, the Presbyterians, the Episcopalians, and earlier the United Church of Christ--have adopted inclusive policies that have reversed long-standing exclusions that barred gays and lesbians from the pulpit and restricted clergy and congregations from celebrating covenant services of blessing and now marriage ceremonies. Though the Methodists lag behind, prophetic voices rally the faithful and countless clergy are openly defying the Book of Discipline and facing ecclesiastical charges.I have been thinking a lot these days of our lesbian, gay, and bisexual sisters and brothers and supporters who have gone before us to bring us to this time and place. I wish that I knew more of their names. I wish I knew more of their stories. (Susan Kraemer in More Light Update)Straight ally and author, Obie Holmen, names the names and tells the stories. Queer Clergy: A History of Gay and Lesbian Ministry in American Protestantism contains separate sections for five denominations (Methodists, Lutherans, Episcopalians, Presbyterians, and the United Church of Christ) but each section is woven into an overarching narrative reflecting the common paths and parallel journeys.

The path of practice as taught in ancient India by Gotama Buddha was open to both women and men. The texts of early Indian Buddhism show that women were lay followers of the Buddha and were also granted the right to ordain and become nuns. Certain women were known as influential teachers of men and women alike and considered experts in certain aspects of Gotama's dhamma. For this to occur in an ancient religion practiced within traditional societies is really quite extraordinary. This is apparent especially in light of the continued problems experienced by practitioners of many religions today involved in challenging instilled norms and practices and conferring the status of any high office upon women. In this collection, Alice Collett brings together a sampling of the plethora of Buddhist texts from early Indian Buddhism in which women figure centrally. It is true that there are negative conceptualizations of and attitudes towards women expressed in early Buddhist texts, but for so many texts concerning women to have been composed, collated and preserved is worthy of note. The simple fact that the Buddhist textual record names so many nuns and laywomen, and preserves biographies of them, attests to a relatively positive situation for women at that time. With the possible exception of the reverence accorded Egyptian queens, there is no textual record of named women from an ancient civilization that comes close to that of early Indian Buddhism. This volume offers comparative study of texts in five different languages - Gandhari, Pali, Sanskrit, Chinese and Sinhala. Each chapter is a study and translation, with some chapters focusing more on translation and some more on comparisons between parallel and similar texts, whilst others are more discursive and thematic.

The Episcopal Church was the first in the American colonies to baptize blacks, to ordain a black minister, and to establish an African American congregation. Yet membership by blacks in the Episcopal Church has always been viewed as an anomaly. In a nation in which 80 percent of the black Christian population belong to black denominations, it has seemed incongruous to many that the descendants of slaves and the descendants of slaveholders could together find a spiritual home in the Episcopal Church. Moreover, the mode of religious expression of Anglicanism has been seen as incompatible with the black religious ethos.Attempts to explain this phenomenon frequently dismiss black Episcopalians as social climbers, and their authenticity as African Americans, and even as Christians, is called into question. Yet With a Steady Best, however, argues that blacks have remained in the Episcopal Church because they have recognized it as catholic and therefore inclusive institution. For two hundred years blacks have challenged the church to be true to its catholic claims and have used this principle as a basis for their demands for recognition. This book chronicles the “steady beat” of that challenge.Harold T. Lewis, former staff officer for Black Ministries at the Episcopal Church Center in New York, is a parish priest in the Diocese of Long Island, Professor of Homiletics at the George Mercer School of Theology, and Adjunct Professor of Preaching at New York Theological Seminary.

The path of practice as taught in ancient India by Gotama Buddha was open to both women and men. The texts of early Indian Buddhism show that women were lay followers of the Buddha and were also granted the right to ordain and become nuns. Certain women were known as influential teachers of men and women alike and considered experts in certain aspects of Gotama's dhamma. For this to occur in an ancient religion practiced within traditional societies is really quite extraordinary. This is apparent especially in light of the continued problems experienced by practitioners of many religions today involved in challenging instilled norms and practices and conferring the status of any high office upon women. In this collection, Alice Collett brings together a sampling of the plethora of Buddhist texts from early Indian Buddhism in which women figure centrally. It is true that there are negative conceptualizations of and attitudes towards women expressed in early Buddhist texts, but for so many texts concerning women to have been composed, collated and preserved is worthy of note. The simple fact that the Buddhist textual record names so many nuns and laywomen, and preserves biographies of them, attests to a relatively positive situation for women at that time. With the possible exception of the reverence accorded Egyptian queens, there is no textual record of named women from an ancient civilization that comes close to that of early Indian Buddhism. This volume offers comparative study of texts in five different languages - Gandhari, Pali, Sanskrit, Chinese and Sinhala. Each chapter is a study and translation, with some chapters focusing more on translation and some more on comparisons between parallel and similar texts, whilst others are more discursive and thematic.

Indecision - an affliction of the dull and brilliant alike - is not only a psychological problem; it is a metaphysical one and a kind of mental illness. The indecisive are not only failure-prone; they are missing the cosmic connection, which ordains: Choose ye this day...!The only book of its kind, The Power of Decision has been hailed as one of the very few genuine masterpieces of New Thought metaphysical literature.

An ad hoc committee on hermeneutics and ordination from the Seventh-day Adventist Theological Seminary provides thoughtful answers to good questions: Why ordain elders and pastors? What does the Bible teach about priesthood and ministry? Does Paul really prohibit women from speaking in church? What does Ellen White say about ordination? What role did women play in ministry in the New Testament? How is ordination related to the ministry? How does culture influence the way we understand the Bible? Does the Bible forbid the ordination of women? What does the Bible teach about headship? How did Ellen White relate to the Women's Rights Movement? Who were some of the nineteenth-century Adventist women in ministry and what did they do?

As Protestant denominations are fracturing over whether to ordain gays and lesbians, this work looks at The United Methodist Church's conversations about the issue, in light of Methodism's historic contests over the leadership of African Americans and women, to see what can be learned from these earlier periods of change. Using the uniform context of the Methodist General Conference, where denominational policy is set, the book analyzes transcripts of floor debates in key years of these struggles, letting those who argued for and against the changes speak for themselves. Those arguments are read through the lens of French sociologist Pierre Bourdieu, whose theory offers a sophisticated model that goes deeper than simple "resistance to change" in articulating a dialectic between social structures and agents that predisposes both to reproduce existing power relationships. This interdisciplinary, historical study seeks to move beyond conscious motivations for the exclusion of these three groups and uncover deeply embedded, misrecognized social dynamics. In exploring these groups' stories, this book examines who holds power in Methodist churches, how changes in authority structures occur, and why it is such a long and painful process.

We the People . . . in order to form a more perfect Union . . . do ordain and establish this Constitution . . . You probably read it, or had to memorize it-but did you really know what the Preamble meant? And did it ever make you laugh? Well, now it will! This upbeat and offbeat look at the Preamble to our Constitution brings kids into its ideas and ideals, showing them the role it plays in their present-day lives and futures. Perfect for inspiring discussion in classrooms and around kitchen tables, this original and thought-provoking book offers a distinctive expression of America's most celebrated principles-for citizens of all ages. Includes a glossary of terms and a foreword by the artist.

The Roman Catholic leadership still refuses to ordain women officially or even to recognize that women are capable of ordination. But is the widely held assumption that women have always been excluded from such roles historically accurate?In the early centuries of Christianity, ordination was the process and the ceremony by which one moved to any new ministry (ordo) in the community. By this definition, women were in fact ordained into several ministries. A radical change in the definition of ordination during the eleventh and twelfth centuries not only removed women from the ordained ministry, but also attempted to eradicate any memory of women's ordination in the past. The debate that accompanied this change has left its mark in the literature of the time. However, the triumph of a new definition of ordination as the bestowal of power, particularly the power to confect the Eucharist, so thoroughly dominated western thought and practice by the thirteenth century that the earlier concept of ordination was almost completely erased. The ordination of women, either in the present or in the past, became unthinkable.References to the ordination of women exist in papal, episcopal and theological documents of the time, and the rites for these ordinations have survived. Yet, many scholars still hold that women, particularly in the western church, were never "really" ordained. A survey of the literature reveals that most scholars use a definition of ordination that would have been unknown in the early middle ages. Thus, the modern determination that women were never ordained, Macy argues, is a premise based on false terms.Not a work of advocacy, this important book applies indispensable historical background for the ongoing debate about women's ordination.

At forty-five, successful businessman Peter Robinson gave up his comfortable life in London to ordain as a Buddhist monk in Bangkok. But the new path he had chosen was not always as easy or as straightforward as he hoped it would be. In this truly extraordinary memoir, Phra Peter Pannapadipo describes his ten-year metamorphosis into a practicing Buddhist monk, while being initiated into the intricacies of an unfamiliar Southeast Asian culture. Phra Peter tells his story with compassion, humour and unflinching honesty. It's the story of a 'Phra Farang' - a foreign monk - living and practicing his faith in an exotic and intriguing land.