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"This volume considers overlooked "others" in the field of World Christianity. Contributors point to gender, sexuality, and race as themes ripe for exploration, while also identifying areas that have fallen outside the dominant World Christianity narrative, such as the Middle East and postcolonial indigenous and aboriginal theological expressions"-- Provided by publisher.

• The Mohammedan Work
• One Thousand Words for Sword
• Liberté, Égalité, Fraternité,
• Be Faithful unto Death
• The Shadow of God on Earth
• Teach Them What You Have Taught Me
• Oath-Breaker
• The People's Commander
• Long Live the Just King of Kings!
• We Will Die so Freedom Can Live
• Today, I Know That I Am a Shah
• Resistance Is Equal to Suicide
• Why Bare Your Chest for a King Who Does Not Care for You?
• Either You or Constitutionalism
• This Is My Own, My Native Land!
• I Must Go. I Am Gone
• The Army of Salvation
• So Costly a Sacrifice Upon the Altar of Freedom
• The Seed of Better Things

Little known in America but venerated as a martyr in Iran, Howard Baskerville was a twenty-two-year-old Christian missionary from South Dakota who traveled to Persia (modern-day Iran) in 1907 for a two-year stint teaching English and preaching the gospel. He arrived in the midst of a democratic revolution-the first of its kind in the Middle East-led by a group of brilliant young firebrands committed to transforming their country into a fully self-determining, constitutional monarchy, one with free elections and an independent parliament. The Persian students Baskerville educated in English in turn educated him about their struggle for democracy, ultimately inspiring him to leave his teaching post and join them in their fight against a tyrannical shah and his British and Russian backers. "The only difference between me and these people is the place of my birth, " Baskerville declared, "and that is not a big difference." In 1909, Baskerville was killed in battle alongside his students, but his martyrdom spurred on the revolutionaries who succeeded in removing the shah from power, signing a new constitution, and rebuilding parliament in Tehran. To this day, Baskerville's tomb in the city of Tabriz remains a place of pilgrimage. Every year, thousands of Iranians visit his grave to honor the American who gave his life for Iran. In this rip-roaring tale of his life and death, Aslan gives us a powerful parable about the universal ideals of democracy-and to what degree Americans are willing to support those ideals in a foreign land. Woven throughout is an essential history of the nation we now know as Iran-frequently demonized and misunderstood in the West. Indeed, Baskerville's life and death represent a "road not taken" in Iran. Baskerville's story, like his life, is at the center of a whirlwind in which Americans must ask themselves: How seriously do we take our ideals of constitutional democracy and whose freedom do we support?
(source: Nielsen Book Data)

Since the discovery in the 1950's of the so-called "Barcelona Papyrus", the anaphora contained within it has remained the most understudied classical anaphora. However, a close analysis of this anaphora can reshape liturgical historians' understanding of a number of classical anaphoras, and thus their approach to anaphoral development more broadly. This anaphora requires scholars to rethink questions concerning the construction, geographical provenance, and structural patterns of early anaphoras and their units. It is a witness to a very early form of Eucharistic praying, and points to various ways in which older less developed Eucharistic prayers developed into the anaphoral patterns common in the fourth century. As such, an analysis of this anaphora is of historical and methodological interest. This anaphora is also an early witness to Egyptian Eucharistic praying. It stems from the same anaphoral tradition as the anaphora of St. Mark, but on the whole it is an earlier witness to that tradition. The anaphora in the Barcelona Papyrus also bears a number of structural and textual similarities to the anaphora described in the 'Mystagogical Catecheses', which is often attributed to Cyril of Jerusalem. As such, it sheds further light on the relationship between Egypt and Jerusalem.

• Manchuria: Migration and Christianity
• Letters and Conversations
• The Missionary
• The Village
• The Battlefield
• The Church
• The Bandits
• Conclusion: The Murder and the Imperial Legacy

"Manchuria, or northeast China, is strategically located at the intersection of four major powers in Northeast Asia: China, Russia, Japan, and Korea. Its inhabitants include Chinese, Russians, Japanese, Koreans, Manchus, Mongolians of various ethnicities, and other indigenous populations. The Manchus conquered China proper in 1644 and founded China's last imperial dynasty, the Qing. In the two hundred years that followed, the Manchu rulers established a multiethnic and multicultural empire. However, as the homeland of the Manchus, Manchuria became emblematic of "the Manchu Way," and from the seventeenth century onward, the Qing government enforced strict but fluctuating policies to prevent the migration of Han Chinese to Manchuria. The restrictions lasted until the mid-nineteenth century, when the Qing began to loosen its prohibition on immigration to Manchuria amid challenges posed by domestic crises and the expansion of Western imperialism. In 1858, Niuzhuang (Newchwang), a small town on the upper reaches of the Liao River in the Liaodong Peninsula, became the first treaty port open to the West on China's northeast frontier following the Treaty of Tianjin, signed after the Second Opium War. A few years later, in 1864, a British customs office was established there. The British chose this small river town in southern Manchuria to open up the market of northeast China and spearhead its strategic interests in the region, particularly in response to the regional imperial competition between Russia and Japan. But before the Anglo-Japanese Alliance of 1902, British policy in Manchuria was weak and indecisive"-- Provided by publisher

• Manchuria: Migration and Christianity
• Letters and Conversations
• The Missionary
• The Village
• The Battlefield
• The Church
• The Bandits
• Conclusion: The Murder and the Imperial Legacy

• Introduction: A lamentable problem
• A theology of lament
• An ethic of lament
• A liturgy of lament
• A chorus of lament
• A story of lament
• Conclusion: A lamentable body.

'Throughout the Psalms we witness David cry out for deliverance in seasons of anguish and grief, seeking refuge and strength from the Lord. Likewise, Jesus petitioned God in the garden of Gethsemane for strength in a time of dire need. The cries from both David and Jesus to God reflect the forgotten spiritual discipline of lament. Lament is not sorrow without ultimate hope--that is despair. Rather, lament is trust in God despite, and even by way of, the experience of hopelessness. -- 'In Awake in Gethsemane Tim Judson envisions the place and meaning of lament for the Christian community through close engagement with the life and work of Dietrich Bonhoeffer. After documenting the historical decline and current lack of lament within much of the Western Church, Judson offers a threefold approach to the subject, arguing that a basis for lament is necessarily located in theology, ethics, and liturgy interdependently. This relationship frames the critical work carried out alongside Bonhoeffer, interpreting lament through his Christology, ecclesiology, and biblical exegesis. A constructive lamentology emerges, aimed to facilitate the church's engagement with some critical contemporary issues. -- 'Judson presents lament as a faithful aspect of the truly human life which, in and through Christ, is for and with others. Lament is a means by which disciples stay "awake with Christ in Gethsemane" in a wounded world where sin, suffering, and sorrow abide. Such an outlook challenges prevalent ideological horizons and common presuppositions about lament which preclude or distort this crucial spiritual discipline. Hence, Judson opens new imaginative possibilities for construing lament positively and creatively, witnessing to the reality that faithful freedom is embodied perfectly by the lamenting Jesus himself, who, by way of his own lament, is the salvation of the world.' --Provided by publisher

• Saturday night and Sunday morning: the transfer of Christian worship from evening to morning and its implications for the eucharistic liturgy
• From eucharist to agape: hunting an elusive but not illusive phenomenon through allusive texts
• Changing course: the hypothesis of the separation of the eucharist and the agape and its recent critique
• Two roots or a tangled mess?: going beyond Lietzmann in the search for eucharistic origins
• Conclusions: historical, theological, and pastoral.

What's the difference between eucharist and agape? And how did each come to be? The liturgies of early Christians are often obscure and variegated in the historical record. This is especially true of the eucharist, where the basic practice of communal eating is difficult to disentangle from other contemporary meals, whether Greco-Roman or Jewish practices--or the ill-defined agape meal. In Breaking Bread, Alistair C. Stewart cuts through scholarly confusion about early Christian eating. Stewart pinpoints the split in agape and eucharist to the shift in celebrating the eucharist on Sunday morning, leading to the inception of agape as an evening meal. The former sought divine union, the latter, communal harmony. In the final chapter he explores a breadth of Syriac, Greek, and Latin primary sources on a variety of local eucharistic traditions, tracing their development into the familiar prayers and distribution of token amounts of bread and wine, which emerged in the third century. Nuanced and well-researched, Breaking Bread clarifies the development of the blessed sacrament and its lesser-known counterpart. Theologians and historians of early Christianity will find Stewart's work foundational in approaching a topic of enduring scholarly interest but elusive consensus. -- Provided by publisher.

• Acknowledgments

  Introduction

  Part I: People and the Laws of Physics

  Chapter 1: Chaos Refines Us

  Chapter 2: You Are Designed to Win

  Chapter 3: All Chaos Is Not Alike

  Chapter 4: Purpose is Your First Responsibility

  Chapter 5: People Don't Obey the Laws of Physics

  Chapter 6: Order Is Easier to Create Than Keep

  Part II-Build Managerial Process Habits

  Chapter 7: Build a Habit-Reinforcing System

  Chapter 8: Set Vision

  Chapter 9: Prioritize Change

  Chapter 10: Balance Running and Changing

  Chapter 11: Get Results Through Teamwork

  Chapter 12: Get Everyone Innovating

  Chapter 13: Prepare Their Team for the Future

  Part III

• Build People Engagement Habits

  Chapter 14: Care for People

  Chapter 15: Be Honest and Open

  Chapter 16: Build Oneness

  Chapter 17: Take Ownership

  Chapter 18: Master Mentoring

  Epilogue

  About the Author

  Index

"The world is a chaotic place. Always has been. And not only is the world itself chaotic, but chaos is a typical state inside organizations. 47% of executives say it is pervasive. People are overwhelmed by chaos, not realizing that we are designed (created) to overcome chaos. The Bible gives profound insights that show that we are all called to be leaders and bring order out of chaos in some part of our world. This is the only way we get fulfillment. Built to Beat Chaos is designed to broaden people's understanding of what chaos is and why and how we were created to overcome it. This book speaks to every person alive. Everyone is a leader"-- Provided by publisher

"Christian Homeland examines the history of the Episcopal Church's involvement in missionary work in the Middle East in the nineteenth and twentieth centuries, and it describes how the denomination's evangelistic activities and theological ideas influenced the response of church members to a variety of political and social issues affecting them as Americans during that same period. Beginning in the 1830s, Episcopalians established mission posts in Athens and Istanbul, from which they sought to convert the Muslims and Jews of the Ottoman Empire to Christianity, but failing to achieve any appreciable evangelistic success with non-Christians, they turned their attention to reforming the Eastern Christian churches instead. Receiving key assistance in these efforts from the Anglican missionary bishopric in Jerusalem, a small, but influential corps of Episcopalians dedicated themselves to keeping church members informed about the Middle East, particularly the status of the region's Christian population, through the middle of the twentieth century. In addition to its study of Episcopal missionaries, this book explores other topics related to their evangelization concerns; these include immigration into the United States, the Armenian genocide, humanitarian relief for refugees and victims of persecution, anti-Semitism and anti-Judaism, Zionism and the formation of the State of Israel, and the contemporary Israeli-Palestinian conflict"-- Provided by publisher

• Preface
• List of Abbreviations
• Chronology (1820-1958)
• Introduction
• 1. Pure and Undefiled Religion: Horatio Southgate and the Mission in Constantinople
• 2. Alive in Many a Dark Place: Saving the Christians of the East
• 3. Afflicted Peoples: Genocide, Humanitarian Relief, and Ministry to the Foreign-Born
• 4. Remaking a Nation: Episcopalians and the Post-Ottoman Middle East
• 5. Palestine Problem: Charles Bridgeman and the Anglican Campaign against Zionism
• 6. Emotional Typhoon: War and Crisis in the Holy Land
• 7. Extinction in the Land of Its Birth: Israeli Nationhood and the Future of Middle Eastern Christianity
• Epilogue
• Bibliography
• Index

Christian Homeland focuses on the involvement of clergy and prominent laity of the Episcopal Church in Middle Eastern affairs, both religious and political, between the Greek War of Independence (1821-1829) and the Second Arab-Israeli War (1956-1957), with a brief epilogue covering additional events up to the present day. As the birthplace of the Christian faith, the Middle East had always been an area of fascination to church people in the West, and with the expansion of American diplomatic and commercial interests into the Mediterranean in the early nineteenth century, Episcopalians and other American Protestants felt called to similarly export their religious values into the region. Beginning in the 1830s, Episcopalians established mission posts in Athens and Constantinople (Istanbul), from which they sought to convert Muslims and Jews to Christianity. Having failed to achieve any appreciable evangelistic success with non-Christians, they soon turned their attention to reforming the ancient churches of the East instead. Later assisted by the Church of England's missionary bishopric in Jerusalem, a small, but influential corps of Episcopalians dedicated themselves to keeping church members informed about the Middle East, particularly the status of the region's Christian population, well into the twentieth century. This book analyses how the theological ideas held by Episcopal church leaders not only guided missionary and religious activities, but also influenced their denomination's response to major social and political questions of the late nineteenth and early twentieth centuries issues such as immigration into the United States, genocide, wartime refugee relief, anti-Semitism, Zionism, and the Palestinian Nakba.
(source: Nielsen Book Data)

• Einleitung. Die Entstehung der deutschen Kolonialherrschaft in Togo ; Die Erfahrungen der togoischen Kolonisierten
• Die Problematik
• Theorien. Die koloniale Episteme ; Kolonialmoral- und Legitimationstheorie ; Die "Gouvernementalität" ; Koloniale Machttheorie
• Methoden. Koloniale Begegnungen als Modell einer transnationalen Kommunikation ; Der Missionsdiskurs: eine transnationale Kommunikationsstruktur? ; Vom "Missionsdiskurs" zum "Moraldiskurs" ; Moraldiskursanalyse und Dominationstheorie ; Methode der Moraldiskursanalyse
• Die Kolonialgrammatik. Zahn und das Moraldispositiv ; Subjektivierung ; Normierung ; Religionspraxis und Kommunikation im Ewe-Missionsgebiet
• Ergebnisse und abschließende Überlegungen. Die Gottesvorstellung der Ewe ; Die Mission: ein Dispositiv zur sozialen Kontrolle ; Kolonialismuskritik als Moralkritik ; Die Dekolonisierung des kolonialen Wissens: die Dekonstruktion des kolonialen Dispositivs.

"Das Verhältnis von Christentum und Kolonialismus ist vielschichtig und häufig undurchsichtig. Ohiniko M. Toffa entwickelt eine neue epistemische Lesart der deutschen Missions- und Kolonialgeschichte in Togo. Anhand der Missionskonzeption des Missionsinspektors Franz Michael Zahn wirft er einen diskursanalytischen Blick auf die unterschiedlichen Ordnungen, Entscheidungen und persönlichen Überlegungen. Ein besonderer Fokus liegt dabei auf den daraus abzuleitenden Werten und Normen. Diese Herangehensweise bringt eine neue Kolonialmoral hervor und liefert somit wichtige Anstöße für eine Dekolonialisierung des Wissens." -- Publisher, page four of cover.

• Introduction: Setting the problem
• Part One: The three drivers of missionary initiative in the modern era
• 1. Mediating salvation
• 2. Knowledge-sharing
• 3. Practicing benevolence
• Part Two: A selection of performance patterns
• 4. Power encounters
• 5. Constructing Christianopolis
• 6. Vernacular Christianities
• 7. Subversive witnessing
• Conclusion
• Epilogue

"Challenging other narratives of mission history, Stanley H. Skreslet offers a new speech-act theory approach to the modern roots of World Christianity that differentiates between what a missionary might intend to intend to communicate and the effects of what has been said or actions taken both in the moment and over time."--Page 4 of cover

• Cover
• Title Page
• Copyright
• Dedication
• Contents
• List of Illustrations
• List of Tables
• List of Abbreviations
• Note on Conventions
• Introduction
• Chapter 1. The Cosmological Background
• Chapter 2. Scivias on the Rupertsberg
• Chapter 3. Cosmology and the Liturgy: Hildegard and the One Enthroned
• Chapter 4. Hildegard and the Hexameron
• Chapter 5. The Cosmic Egg and the Liturgy
• Chapter 6. The Edifice of Salvation and Its Virtues
• Color Plates
• Chapter 7. Fall and Recovery in the Ordo virtutum
• Chapter 8. Endings and Time Beyond Time

• Appendix 1. Locations of Paintings, Flourished Initials, Headings, and Quire Signatures in Wiesbaden 1
• Appendix 2. Scribes Responsible for Texts and Headings in MS W, Wiesbaden 1, Illuminated Scivias, from Black-and-White Photos
• Appendix 3. Texts for the Office of All Saints, with Commentary
• Appendix 4. Smaller Dramatic/Musical Units as Found in the Ordo virtutum
• Notes
• Bibliography
• General Index
• Index of Chants and Chant Texts from the Liturgy, Symphonia and the Ordo virtutum
• Index of Scripture
• Index of Manuscripts
• Acknowledgments

In Cosmos, Liturgy, and the Arts in the Twelfth Century, Margot E. Fassler takes readers into the rich, complex world of Hildegard of Bingen's Scivias (meaning "Know the ways") to explore how medieval thinkers understood and imagined the universe. Hildegard, renowned for her contributions to theology, music, literature, and art, developed unique methods for integrating these forms of thought and expression into a complete vision of the cosmos and of the human journey. Scivias was Hildegard's first major theological work and the only one of her writings that was both illuminated and copied by scribes from her monastery during her lifetime. It contains not just religious visions and theological commentary, but also a shortened version of Hildegard's play Ordo virtutum ("Play of the virtues"), plus the texts of fourteen musical compositions. These elements of Scivias, Fassler contends, form a coherent whole demonstrating how Hildegard used theology and the liturgical arts to lead and to teach the nuns of her community. Hildegard's visual and sonic images unfold slowly and deliberately, opening up varied paths of knowing. Hildegard and her nuns adapted forms of singing that they believed to be crucial to the reform of the Church in their day and central to the ongoing turning of the heavens and to the nature of time itself. Hildegard's vision of the universe is a "Cosmic Egg, " as described in Scivias, filled with strife and striving, and at its center unfolds the epic drama of every human soul, embodied through sound and singing. Though Hildegard's view of the cosmos is far removed from modern understanding, Fassler's analysis reveals how this dynamic cosmological framework from the Middle Ages resonates with contemporary thinking in surprising ways, and underscores the vitality of the arts as embodied modes of theological expression and knowledge.
(source: Nielsen Book Data)

"Argues that the modern practice of critique emerged out of religious traditions and can in many ways be traced back to them"-- Provided by publisher.

• Introduction
• Into the Crucible: Shandong Missionaries Face Resistance
• An Exercise in Futility: The Struggles of Missionaries in the South
• Christ versus the Demons: Encounters with the Chinese Supernatural
• Cutting the Cord: Chinese Ministers Out on Their Own
• Crisis Breeds Invention: The Emergence of New Missionary Models
• The Spirit of Debate: The Missionary Conference of 1877 and Aftermath
• A New Kind of Man: Experiments in Hybrid Identity
• Challenging Convention: Single Women Enter Missions
• Transforming Health: Female Doctors Enter Medical Missions
• Hybrid Healers: American-trained Chinese Women in Medicine
• Extroverted Evangelists: The Student Volunteer Movement and the YMCA
• Ivory Pagodas: The Rise of Christian Colleges
• Conclusion: Into the Twentieth Century

"This book tells the history of how and why American missionaries started building schools, colleges, medical schools, hospitals, and YMCA chapters in China before 1900"-- Provided by publisher

This book offers a window into current realities regarding women's leadership in the global church and explores strategic recommendations to nurture this leadership in the twenty-first century. The essays in this volume were initially presented at an international conference organized by the Center for World Catholicism and Intercultural Theology (CWCIT) at DePaul University in 2018. The reference to "Daughters of Wisdom" in the title for this volume was aimed at capturing the diversity of ways which women have found to exercise their leadership in responding to the challenging and/or hopeful realities of their contextual locations and their faith and social communities. The authors address particularly different aspects of women's leadership in the Catholic Church, with a special emphasis on the global South. The contributors are lay and religious people from India, Nigeria, Mexico, Venezuela, Peru, the US, Singapore, and the Philippines. The topics explored in this volume include women's use of Scripture, the ecclesiological basis for women in church leadership, and the leadership roles that women have been exercising already in grassroots church communities, in Marian devotion, in faith-based social movements, and in theological education.