Gary Dorrien, the renowned social ethicist, theologian, and intellectual historian whose many books are routinely described as magisterial and definitive, in this book turns to interpret his own life as a participant in the religious, intellectual, and social justice currents of his generation. Dorrien tells his personal story of growing up in a working-class family in mid-Michigan, fixing on the crucifix in his Roman Catholic parish, being an inattentive student and a voracious reader, getting through high school mostly because he was a high-profile athlete, and being riveted by the civil rights movement of Martin Luther King Jr. At Alma College he began to develop his signature blend of post-Kantian philosophy and Christian socialist theology, mostly in autodidactic fashion, with no intention of becoming an academic.

His graduate education was searingly interrupted by the death of his younger brother. Dorrien emerged from seminary as a social justice organizer and independent scholar. As he later explained to an interviewer, I am a jock who began as a solidarity activist, became an Episcopal cleric at thirty, became an academic at thirty-five, and never quite settled on a field, so now I explore the intersections of too many fields. Over from Union Road is a rich memoir of this unusual journey and of Dorrien's later career. For eighteen years he taught at Kalamazoo College in Michigan, suffering the tragic loss of his beloved spouse Brenda Biggs. There he wrote the books that established his early prominence in social ethics and threw himself headlong against the invasion of Iraq. For nineteen years and counting he has taught at Union Theological Seminary and Columbia University in New York City.

Dorrien tells his story with the same stylish prose and attention to personalities that mark his many acclaimed works in social ethics, theology, and intellectual history. Over from Union Road is a luminous interpretation of our time through the life experience of an eminent scholar-activist.

Throughout history, the world's great religions have been profoundly shaped by their encounters with successive empires. Secular empires have provided the means by which religions achieve their global scale, and any worthwhile historical account of those religions must reckon with that imperial dimension. In some cases, empires have favored and supported particular faiths, while in other instances they have suppressed traditions they feared or distrusted. Empires build cities and communication systems, they mix population groups from previously unconnected parts of the world, and crucially, they spread common languages. Taken together, such actions allow faiths to develop and spread, and eventually to achieve worldwide diffusion.

Kingdoms of This World is the first full-length study of the imperial contexts of the world's religions. Philip Jenkins offers extensive coverage of Christianity, Buddhism, Islam, Judaism, Sikhism and other faiths, and ranges widely in tracing the imperial histories of many different parts of the world. This study also considers the religious consequences of the dissolution of empires in modern times. Drawing on the very extensive contemporary scholarship about empires, the book is an innovative and thoroughly researched survey of a critical topic in the history of religion.

In the modern era, we see that the main centers of the different faiths closely imitate the imperial maps of centuries past. Moreover, those religions inherit much from older empires in terms of their institutions, their art, and even their theologies. At so many points, we can see the ghosts of bygone empires in our own religious context. Kingdoms of This World gives voice to the interaction between religion and empire, providing a nuanced understanding of the past as well as its continual influence upon the present.

Dietrich Bonhoeffer publicly confronted Nazism and anti-Semitic racism in Hitler's Germany. The Reich's political ideology, when mixed with theology of the German Christian movement, turned Jesus into a divine representation of the ideal, racially pure Aryan and allowed race-hate to become part of Germany's religious life. Bonhoeffer provided a Christian response to Nazi atrocities.

In this book author Reggie L. Williams follows Dietrich Bonhoeffer as he encounters Harlem's black Jesus. The Christology Bonhoeffer learned in Harlem's churches featured a black Christ who suffered with African Americans in their struggle against systemic injustice and racial violence--and then resisted. In the pews of the Abyssinian Baptist Church, under the leadership of Adam Clayton Powell Sr., Bonhoeffer was captivated by Christianity in the Harlem Renaissance. This Christianity included a Jesus who stands with the oppressed, against oppressors, and a theology that challenges the way God is often used to underwrite harmful unions of race and religion.

Now featuring a foreword from world-renowned Bonhoeffer scholar Ferdinand Schlingensiepen as well as multiple updates and additions, Bonhoeffer's Black Jesus argues that Dietrich Bonhoeffer's immersion within the black American narrative was a turning point for him, causing him to see anew the meaning of his claim that obedience to Jesus requires concrete historical action. This ethic of resistance not only indicted the church of the German Volk, but also continues to shape the nature of Christian discipleship today.

G. K. Chesterton famously claimed that America is a nation with the soul of a church. He was wrong. In Flannery O'Connor and the Church Made Visible, Ralph Wood argues that our churches have the soul of a nation because they have come to identify their mission with the American project. They have made the Church (understood as the visible form of Christ himself) virtually invisible.

Wood seeks to restore the Church's visibility by showing how its ever-old, ever-new Gospel is embodied in the life and work of Flannery O'Connor. He gives careful attention to her Bible-soaked Augustinian politics, her surprising kinship with Saint John Henry Newman, and her saving friendship with the lesbian intellectual Elizabeth Hester. Wood also focuses on O'Connor's violent prophets. One of them wields a gun, another blinds himself, a third drowns a child. More often, they turn their wrathful judgment against themselves for their manifold sins and wickedness. Far from being grotesque freaks, O'Connor's heroes are fiercely seizing or spurning the kingdom of God. O'Connor's real freaks attempt to confine themselves within the hell of their own self-sufficiency.

Wood also reveals that O'Connor based her self-portrait, included on the cover of the volume, on the sixth-century icon of Christ Pantocrator from the monastery on Mt. Sinai. It is no pious self-salute. It reveals, instead, her profound concern with the largely undetected demonry at work in a post-Christian culture sliding rapidly into nihilism. Thus does Flannery O'Connor's radically Christian fiction make her the most important Christian writer this nation has produced, chiefly because it serves to make the Church visible once again.

Contemporary societies face many complex injustices, from environmental devastation that threatens our long-term prospects, to human trafficking that fuels our global economy, to health disparities that harm already marginalized communities. Although theologies of liberation have long identified these injustices as manifestations of systemic sin, many Christians recoil from using the language of sin to discuss our everyday involvement in such systems. This is partly because many Christians expect sin-talk to name particularly heinous actions--ones in which we certainly do not wish to engage--and partly because the language of sin has been used to shame others for so long that its theological value has been all but lost.

In Entangled Being, Rebecca L. Copeland asserts that sin is the most appropriate theological language for naming what has gone wrong in the world and for beginning to repair those wrongs, despite modern resistance to the use of sin-talk. She argues that Christians need a reconstructed understanding of what naming something as sin should accomplish. Traditional treatments of sin as either original (universal and congenital) or actual (individual and intentional) are not capable of addressing the individual's complicity in the unintentional, communal, and multigenerational harms caused by systemic injustices. Copeland offers the scripturally based idea of unoriginal sin to explore moral agency and responsibility in our complex, pluralistic, and interdependent world.

Expanding the doctrinal boundaries of sin-talk to encompass repentance, she argues that Christians need not only to name systemic injustices as sin but also to repent of them by taking responsibility for the harms they cause and working to repair such harms. Entangled Being addresses common concerns about sin-talk, deconstructs individualistic understandings of moral agency, and draws from the work of marginalized communities to reconstruct understandings of agency and responsibility competent to address the wicked problems we face today.

In 'I Grew Up in the Church': How American Evangelical Women Tell Their Stories, Bethany Mannon studies the diverse and complex voices of women who have influenced the contemporary evangelical movement in North America. Women across the theological spectrum document fractures in evangelicalism and intervene in those debates using personal narratives that circulate in print and online. Drawing on feminist rhetorical theory and histories of evangelicalism in the United States, 'I Grew Up in the Church' argues that these writers model alternatives to the conservative politics, rhetorics of certainty and combat, and rigid gender roles that have been hallmarks of the movement.

This book details the diversity of voices that comprise the evangelical movement today: orthodox evangelicals, ex-evangelicals, progressives, and leaders. By studying texts from 2008 to 2018, Mannon examines how women have responded to a decade when white evangelicalism waned in numbers and influence. She explores the rhetorical power that personal narratives hold for these various groups during that decade of decline. These voices show how, in a diversity of contexts within the evangelical movement, women speak against racism in their faith communities, navigate leadership positions, and pursue rhetorical activist opportunities in conservative settings.

'I Grew Up in the Church' will challenge and change readers' perspectives on American evangelicalism. The perspectives and stories of women from varying backgrounds uncover a side of the movement that is pushing back against deep-rooted power structures and redefining modern evangelical rhetoric.

In the summer of 1945, Eberhard Bethge began the search for traces of his colleague and friend Dietrich Bonhoeffer. From as early as September 1945, Hermann Pünder provided Bethge a first-hand account of Bonhoeffer's final days. Five years on, another resource arrived in the guise of the British agent Captain Payne Best, whose 1950 publication The Venlo Incident quickly became a bestseller. Bethge was much impressed with the Englishman's account, so much so that he opted for a wholesale incorporation of the relevant section of Best's work in his own narrative. The tale of the final week of Bonhoeffer's life came to be told to an expanding international audience by a captured British spy. So things would remain for over seventy years. But now, Best's account need no longer be the sole and defining narrative voice. Other first-hand accounts and sources have been unearthed.

By dint of revisiting original, newly published, and unpublished sources in six languages, much translation work, and input from Hermann's son, Dr Tilman Pünder, John McCabe tells the full story of Bonhoeffer's final week. Myths that have grown up and been extensively reiterated can now be exposed, mistakes corrected, and perspectives broadened.

Adding more substance, color, and depth to a previously monochrome narrative, the book's layered approach, which includes historical material from the time period in question, aims to provide a better framework from within which to understand more fully the witness and contribution of Dietrich Bonhoeffer. McCabe proposes that a richer appreciation of the resisting spirit of Bonhoeffer (and others) may further study of, and engagement with, the Bonhoeffer corpus.

The climate crisis' most difficult questions are not technological but relational. Environmental catastrophe reveals a world increasingly divided and inextricably linked, pressing questions of place. How do the places in which we stand relate to the places of others? What are the limits of our belonging and our power? To whom are we responsible, and what does that accountability require?

In Holy Ground, Jerusha Matsen Neal centers the sermons of displaced, Indigenous communities in the South Pacific and the proclamation of the displaced prophet Ezekiel to expose colonial specters in the contemporary environmental movement and the North American pulpit. Communities that have loved and lost land carry hard-fought wisdom about the renunciation of false hopes and false gods. Such wisdom crucially orients climate justice preaching in an unraveling world. Naming broken pasts and uncertain futures, the sermons this volume engages take seriously the question seared into the heart of the biblical text: can the creation and covenant of a good God come undone? The scriptural witness forecloses simple answers to that theological crisis, as do the contemporary witnesses of those who stand in rising tides. Instead, such witnesses call listeners to costly acts of repentance and covenantal solidarity, reclaiming preaching's role in the climate fight.

Written for scholars and clergy alike, Holy Ground constructs a practical theology of place that equips preachers from various contexts to proclaim God's Word in the face of climate catastrophe. Attuned to place's revelatory testimony, preaching becomes more than a persuasive technology. It becomes a site of divine encounter, relinquished control, and reclaimed relationship, unveiling the place of apocalypse as holy ground.

In By the Word Worked, Fleming Rutledge exhibits a lifetime of wisdom gained from reflection upon the power of the Word of God to address, convict, comfort, and exhort the church. Rutledge contends that the Word of God is the very lifeblood of the church, with preaching, based upon Holy Scripture, calling the church into existence, determining its identity, providing its calling and commission, and enabling its faith in the ultimate triumph of its Lord. Despite Satan's interference, the revelation of God in his Word continues to show itself triumphant, relevant, transformative, and powerful in the modern era. Rutledge asserts that the continued proclamation of the Word of God is for the church life itself, never to be neglected even in the face of intense and targeted adversity.

In this initial volume of the Parchman Lectures series, Rutledge provides an incisive presentation of the power of the Word of God in its verbal form of Christian proclamation. Her call is for the reader to rediscover preaching that is not centered on human potential and the authenticity of the self, but on a divine Word of God that comes to us from outside ourselves, the Word of the Gospel, a Gospel that is both powerful in its effect and urgent in its appeal. These lectures challenge prevailing practices and paradigms in preaching but also present a faithful vision of Christian proclamation that is effective by means of the Word worked.

Among the most enigmatic passages in the Bible are those featuring God's election of some and rejection of others. While many interpreters appeal to mystery or divine sovereignty as solutions to these difficult passages, intensive evaluation and sustained reflection on these passages and their implications can benefit both the church and the academy. In Divine Rejection, R. J. Balfour provides such evaluation and reflection on the notion of divine rejection in Christian theology through close readings of two paradigmatic biblical accounts of divine rejection, namely, the narratives of Esau and Saul.

Balfour contributes to the scholarly understanding of these narratives in their received form while providing extensive Christian theological reflection on the notion of divine rejection. Balfour's reading is carried out in conversation with significant historic and contemporary interpreters in order to exemplify what sustained theological interpretation might look like. By adopting this structure, Balfour seeks to model a retrieval of historic theological interpretations that is sensitive to the concerns and interests of the contemporary academy.

Balfour ultimately argues that these two narratives display differing accounts of divine decision-making. In the narrative of Saul's rejection, YHWH rejects Saul in an explicit fashion in response to his actions. By contrast, the grammatical ambiguity of the oracle at the outset of the Esau narrative (Gen 25:23), combined with the inversion of roles in the narrative's climax (Gen 32-33), prevents the reader from drawing strong conclusions as to the terms and nature of Esau's rejection. The book concludes with a series of reflections on how both aspects of divine decision-making have been incorporated into a Christian doctrine of election and how they might stimulate fresh Christian theological reflection on this important doctrine.

Monsters arrived in 2011--and now they are back. Not only do they continue to live in our midst, but, as historian Scott Poole shows, these monsters are an important part of our past--a hideous obsession America cannot seem to escape.

Poole's central argument in Monsters in America is that monster tales intertwine with America's troubled history of racism, politics, class struggle, and gender inequality. The second edition of Monsters leads readers deeper into America's tangled past to show how monsters continue to haunt contemporary American ideology.

By adding new discussions of the American West, Poole focuses intently on the Native American experience. He reveals how monster stories went west to Sand Creek and Wounded Knee, bringing the preoccupation with monsters into the twentieth century through the American Indian Movement. In his new preface and expanded conclusion, Poole's tale connects to the present--illustrating the relationship between current social movements and their historical antecedents. This proven textbook also studies the social location of contemporary horror films, exploring, for example, how Get Out emerged from the context of the Black Lives Matter movement. Finally, in the new section American Carnage, Poole challenges readers to assess what their own monster tales might be and how our sordid past horrors express themselves in our present cultural anxieties.

By the end of the book, Poole cautions that America's monsters aren't going away anytime soon. If specters of the past still haunt our present, they may yet invade our future. Monsters are here to stay.

The claim that the events of Jesus' life, death, and resurrection took place according to the Scriptures stands at the heart of the New Testament's message. All four canonical Gospels declare that the Torah and the Prophets and the Psalms mysteriously prefigure Jesus. The author of the Fourth Gospel states this claim succinctly: in his narrative, Jesus declares, If you believed Moses, you would believe me, for he wrote about me (John 5:46). Yet modern historical criticism characteristically judges that the New Testament's christological readings of Israel's Scripture misrepresent the original sense of the texts; this judgment forces fundamental questions to be asked: Why do the Gospel writers read the Scriptures in such surprising ways? Are their readings intelligible as coherent or persuasive interpretations of the Scriptures? Does Christian faith require the illegitimate theft of someone else's sacred texts?

Echoes of Scripture in the Gospels answers these questions. Richard B. Hays chronicles the dramatically different ways the four Gospel writers interpreted Israel's Scripture and reveals that their readings were as complementary as they were faithful. In this long-awaited sequel to his Echoes of Scripture in the Letters of Paul, Hays highlights the theological consequences of the Gospel writers' distinctive hermeneutical approaches and asks what it might mean for contemporary readers to attempt to read Scripture through the eyes of the Evangelists. In particular, Hays carefully describes the Evangelists' practice of figural reading--an imaginative and retrospective move that creates narrative continuity and wholeness. He shows how each Gospel artfully uses scriptural echoes to re-narrate Israel's story, to assert that Jesus is the embodiment of Israel's God, and to prod the church in its vocation to engage the pagan world.

Hays shows how the Evangelists summon readers to a conversion of their imagination. The Evangelists' use of scriptural echo beckons readers to believe the extraordinary: that Jesus was Israel's Messiah, that Jesus is Israel's God, and that contemporary believers are still on mission. The Evangelists, according to Hays, are training our scriptural senses, calling readers to be better scriptural people by being better scriptural poets.

The industrialization of print technologies in early nineteenth-century America transformed print culture in ways that parallel the transformation wrought by the digital revolution. Understanding how a previous era was shaped by the assumptions print technology engendered may enable us to recognize more clearly how our verbal habits and practices are formed and deformed by our enmeshment in digital technologies.

When powerful new verbal media come along, our options are not limited to naive optimism or resigned pessimism. And some of the most helpful guides in charting a path toward genuinely convivial modes of reading are the literary authors who lived through the antebellum industrialization of print. Those authors sought to understand the effects of technologies such as the telegraph and the steam-powered rotary printing press through the most fundamental tool that language provides: metaphor. Evocative metaphors are a potent way to raise cultural awareness regarding the hidden affordances and subtle nudges that are latent within dominant communications technologies.

The argument of Words for Conviviality follows a pilgrimage with three stages and considers a set of metaphors that such authors deployed to answer three underlying questions: What does industrial print tempt optimistic readers to imagine themselves as? What does it lead its victims to fear they will become? And what alternative metaphors might ground more convivial reading? The metaphors of hope that Jeffrey Bilbro discusses suggest that to wield textual technologies well, we need to develop cultural practices and institutions that strengthen our relationships with one another and our commitment to a common good. Instead of developing new technologies to solve the problems that technologies have caused, the authors considered here propose developing better readers--readers more attuned to the power of the textual technologies they use and better able to imagine and practice healthy, convivial forms of discourse. These authors obviously did not eschew industrialized print, and they did not simply give up on the technologies of their day. Rather, they developed metaphors that might inspire us to beat textual swords into plowshares.

Romans 9-11 is one of the most controversial passages in Paul's corpus. Efforts to reconcile chapter 9 with chapter 11 are disparate, and the dearth of scholarly interest in the subject of wrath often perpetuates the Marcionite premise that wrath precludes mercy, a false antithesis that was foreign to Paul and especially skews interpretation of Romans. This presumed opposition leads scholars to find dithering dialectic, incompatible covenants, two Israels, or contradictory fantasy in Romans 9-11. How can a passage at the heart of the apostle's greatest letter have become so muddled?

To help clear the fog, Paul and the Wrath replaces the simplistic wrath-mercy binary with a thicker, overlooked, and distinctly Jewish lens of remedial wrath, clarifying Paul's argument that God judges Israel in order to save Israel. To configure this lens properly, Thomas Dixon outlines a taxonomy of views on divine wrath and mercy around four ancient, representative interpreters, then surveys philosophies of wrath in Greco-Roman literature before examining a swathe of images in biblical and extrabiblical Jewish texts in which judgment advances mercy. The frequency of such imagery in these Jewish sources establishes a plausibility structure for finding similar theology in Paul, which leads Dixon to a new evaluation of Paul's argumentative logic in Romans 9-11 and elsewhere.

This Jewish theology of judgment provides a wider window that can shed light on--and help resolve--a persistent division in Pauline scholarship over the apostle's understanding of mercy, works, and atonement. Paul and the Wrath offers clarity in a clouded arena of Pauline theology in order to foster more faithful reading of both Paul and Scripture as a whole.

The English poet U. A. Fanthorpe (1929-2009) liked to call herself a middle-aged drop-out, having abandoned a successful teaching career to focus on her poetry, even concealing her Oxford degree so she could find paid work--at Hoover, then as a hospital receptionist. This gave her a chance to study people, which is what her wonderful poems do best.

Fanthorpe's verse is instinctively English, often very moving, frequently funny, invariably rooted in her faith. Fanthorpe and her partner, Rosie Bailey, became Quakers in the 1980s. These poems touch on spiritual matters, dramatize Bible stories, and are underpinned by a profound moral sense. Fanthorpe does not judge; rather, she watches, records, and allows her words to do their work.

When her first small-press collection appeared in 1978, it was an unexpected hit. Penguin brought out an early Selected Poems in 1986, and her poetry began to reach beyond the usual readership, praised by celebrities and even politicians. She found herself on the school exam syllabus, then receiving the Queen's Gold Medal for Poetry. She was the first woman to be nominated for the Oxford Professor of Poetry. Despite Fanthorpe's domestic success, her work is still largely unfamiliar beyond the UK. In this volume, Not My Best Side: Selected Poems, distinguished poet John Greening selects poems from across her books, adding an introduction and notes. Oxford's current Professor of Poetry, A. E. Stallings, also contributes a brilliant preface.

Exploring Christian Heritage provides students and teachers with a rich and substantial introduction to the texts that have shaped the Christian faith. Including works by Augustine, Aquinas, Martin Luther, John Wesley, John Calvin, and Karl Barth, among others, this collection also highlights essential movements--from the second to the twenty-first centuries--often glossed over in primary source readers. From Pentecostalism and Baptists to feminism and religious liberty movements, Exploring Christian Heritage succinctly joins together the most influential voices of Christian history and theology with those that have been forgotten and sometimes ignored.

Now in its third edition, voices ancient and modern, such as Timothy I of Baghdad, Margery Kempe, and Fannie Lou Hamer, have been added to deepen and widen the story of Christianity in varied forms.

In the majority of canonical lists, the Psalms and the book of Job sit next to one another, perhaps due to their size. They share a theme, lament, or complaint, though in the case of Job the intensity of Job's distress and the singularity of its causation--something we know but he does not--sets that book apart. Job's laments are relentless and are made more severe in the face of the assault of those who would purport to comfort him.

The Psalms and Job also both bear witness to the theme of the majesty of God in creation. Psalms of creation appear across the five books of the Psalter and have been carefully distributed. The present study will examine the character of this psalm form and how the Psalter takes us on a journey in which God's majestic control of creation forms a major compass heading.

The notion of a collection of Wisdom Literature created a different context for reading Job, one in which it occupied a medial position between Proverbs and Ecclesiastes and participated in a movement from traditional empirical wisdom to extreme skepticism about its utility and indeed about God himself. On this view, creation is out of sorts, and testifies to pointlessness and impenetrability. This book will plot a different course, seeking to hear afresh the response of God to Job by means of his created order. By situating the divine speeches in the context of what is said about God in creation in the Psalms, a new range of distinctive notes arises, making sense of Job's own impassioned confession that his eye has seen God, with this in turn leading to his magnificent restoration.

Anthony Thwaite (1930-2021) was one of the most formidable voices in postwar English letters. Deeply esteemed by fellow poets and critics for his original and technically controlled poetry, Thwaite composed in traditional forms, with orderly stanzas, rhyme schemes, and metrical lines that scan. His voice was highly personal, cautiously intimate, and often witty, and he wrote with a gratifying clarity and freedom from abstraction, making him among the most accessible of modern poets.

At the Garden's Dark Edge is a collection of a hundred of Thwaite's poems, selected from a span of more than sixty years, exploring his major themes and recurring topics--among them, the consolations of domestic life, the pleasures of language and creativity, and the many humans and other animals in his life. He was inspired by travel and life abroad--most notably Libya, Japan, and the American South--and his poems deeply engage the individuals and cultures he encountered. A lifelong archaeologist, Thwaite also explored the ruins of the past and what we may recover by exploring it. Intriguingly, his work also faces life's most vexing questions from the perspective of a serious Christian faith.

This volume contains several poems that have never been reprinted or collected, and one that has never before been published. By making his work more accessible than ever before, At the Garden's Dark Edge aims to introduce Anthony Thwaite to a new generation of readers and preserve his legacy for future generations. A preface by playwright and novelist Michael Frayn accompanies an editor's introduction.

Associations in the Greco-Roman World provides students and scholars with a clear and readable resource for greater understanding of the social, cultural, and religious life across the ancient Mediterranean. The authors provide new translations of inscriptions and papyri from hundreds of associations, alongside descriptions of more than two dozen archaeological remains of building sites. Complemented by a substantial annotated bibliography and accompanying images, this sourcebook fills many gaps and allows for future exploration in studies of the Greco-Roman religious world, particularly the nature of Judean and Christian groups at that time.