This is a print on demand book and is therefore non- returnable. This series contributes to the growing discipline of practical theology by providing frontline scholarship on major topics in the field, with an emphasis on the emerging international discussion. Written by expert scholars known worldwide, these volumes will be of interest to pastors, students of theology, and those working in the allied fields of sociology, psychology, cultural studies, social work, and medicine. According to the authors of this powerfully reasoned book, only a serious commitment to the Christian ideas of forgiveness and reconciliation can meet the needs of today's troubled world -- and the church must take the lead in this process. Partly a survey of existing attitudes and partly a how-to manual for developing an active "public" church, this book highlights the importance of forgiveness and reconciliation in both congregational life and society, and it traces out the intricacies of making them happen. After discussing common views of human nature and exploring the concepts of forgiveness and reconciliation as found in Scripture and church tradition, Robert Browning and Roy Reed put forth an innovative four-pronged approach integrating recent scientific studies of forgiveness with bold, theologically grounded ministry proposals.

As Northern Ireland moves from conflict to tentative peace, ongoing violence and unrest underline that the province remains a turbulent and troubled society. This book brings together contributions from those directly affected by the Troubles who work for peace and reconciliation in their communities. The issues they raise are given poignancy and power by being grounded in human experience, and provide a necessary starting point for exploring the tensions which arise in the struggle to reconcile forgiveness and remembrance in order to create a more purposeful and meaningful future. They have important implications not only for Northern Ireland but also for other societies emerging from conflict.

Interest in psychology permeates our culture, with psychological solutions advanced for a host of moral dilemmas. How should ethically minded Christians include insights from such disciplines as psychoanalysis, cognitive moral development, and neuroscience in their theological reflection? Don Browning offers a serious proposal for combining these disciplines with the best in ethical reflection from a Christian standpoint. Along the way, he introduces readers to the moral psychology work of Sigmund Freud, Carol Gilligan, Antonio Damasio, and others, opening up a dialogue between their work and the hermeneutics of Hans-Georg Gadamer and Paul Ricoeur. Browning also recognizes the potential limits of the conversation between Christian ethics and the moral psychologies, pointing out where they must diverge.

The essays in Modernism and Mourning examine the work of mourning in modernist literature, or more precisely, its propensity for resisting this work. Drawing from recent developments in the theory and cultural history of mourning, its contributors explore the various ways in which modernist writers repudiate Freud's famous injunction to mourners to work through their grief, endorsing instead a resistant, or melancholic mourning that shapes both their themes and their radical experiments with form. The emerging picture of the pervasive influence of melancholic mourning in modernist literature casts new light on longstanding critical arguments, especially those about the politics of modernism. It also makes clear the pertinence of this literature to the present day, in which the catastrophic losses of 9/11, of retaliatory war, of racially motivated genocide, of the AIDS epidemic, have made the work of mourning a subject of widespread interest and debate. Patricia Rae is Head of the Department of English at Queen's University.

In the words of John Paul II, «A faith which does not become culture is a faith that has not been received, not thoroughly thought (through), nor fully lived out». It is for this reason that inculturation hermeneutics has become a useful reflective tool for many African students of Theology. In this work, the author argues that the concept of salvation in evangelical Christian thought as postulated in the works of the French Reformer John Calvin and that of African Traditional Religions do not connote the same idea nor lead to the same goals. In spite of the basic differences, he states that symbols, metaphors and some practices from the traditional religions of Africa can be employed as hermeneutical tools for the explanation of concepts of the Christian faith. The author therefore concludes that the Anlo-Ewe traditional religious practice of nugbidodo-ritual reconciliation best explains Christian salvation as man's reconciliation with God and constitutes a basis for the healing, deliverance, and a socio-economic advancement of the individual and the entire community.

Whether born in the Mideast, Africa, Asia, or brought home to the streets of America, violent hatreds often threaten to swamp the minimal cooperation needed to foster life and health. Does Christianity have anything besides warmed-over pieties to offer a world torn by estrangement, alienation, and violently opposed worldviews? In this signal contribution to public theology, John de Gruchy, an internationally esteemed political theologian, emphatically affirms the possibility and necessity of reconciliation. For Christians, he says, reconciliation is the center and perennial test of their faith. De Gruchy expands reconciliation's relevance beyond personal piety and ecclesial harmony to encompass group relations, politics, and even the environment. In all cases, he argues, it involves the restoration of justice. Forged in the recent experience of South Africa, his work delineates the political and ecclesial significance of reconciliation and shows its importance for interreligious relations, addressing victimization, and international peace. Reconciliation will be welcomed by all whose faith leads them to help alleviate the world's mounting agonies.

How may people of faith respond wisely, constructively, and courageously to the challenges of a time of terror? How might religious reasons in public debate be a force for reconciliation rather than violence and hatred? In a world in which religious arguments and religious motivations play such a huge public role, there is an urgent responsibility for interpreting what is happening, and engaging with religious views which are commonly regarded as alien, threatening or dangerous. In Apocalypse Now?, Duncan Forrester argues that disorders and atrocities which include the Gulag, the Holocaust, 9/11, the Afghanistan and Iraq wars, and the Tsunami disaster have shown us that we stand not at the end of history but in the midst of an apocalyptic age of terror which has striking similarities to the time in which Christianity was born. Moving between two times of terror - the early Centuries of Christianity, and today - Forrester asks how religious motivations can play a positive role in the midst of conflicts and disasters. Reading the 'signs of the times' to try to understand what is happening in today's age of terror, Forrester argues that there are huge resources in the Christian tradition that can be productively deployed for a more constructive and faithful response. We are at a turning point - this is a book which should be read.

Throughout his nine-year term as Presiding Bishop of the Episcopal Church, Frank T. Griswold has taught about reconciliation: conversation, conversion, communion--all grounded in Jesus' meeting us in all our particularities and isolation and calling us into the ever greater friendship of the Holy Spirit. It seemed natural, then, that a book of essays in honor of the Presiding Bishop at the end of his term should take reconciliation as its theme. Each of the contributors-church leaders from all over the globe--focuses in his or her own way on reconciliation and our participation in what God has already accomplished through Christ. I Have Called You Friends is a proper and loving gift to man who has served as the overseer of the Episcopal Church, and as a teacher and a friend. But it is more than that. It is an enterprise in theological reflection on a vital topic for citizens of the twenty-first century.

Original essays explore the effects and influences of the Second Vatican Council, particularly on its understanding of church, engagement with the modern world, and encounters with other religions. Contributors include: Philip A. Franco, St. John's University, New York Peter C. Phan, Georgetown University Christopher D. Denny, St. John's University, New York Harriet A. Luckman, College of Mount Saint Joseph Alice L. Laffey, College of the Holy Cross Francis Holland, St. John's University, New York Jason King, St. Vincent College William French, Loyola University, Chicago Christine Firer Hinze, Marquette University Victor Lee Austin, Saint Thomas Church, New York John Sniegocki, Xavier University Elaine Catherine MacMillan, University of San Diego Paul F. Knitter, Xavier University Reid B. Locklin, St. Michael's College, University of Toronto Elena G. Procario-Foley, Iona College Phillip Luke Sinitiere, University of Houston

Constructive interreligious dialogue is only a recent phenomenon. Until the nineteenth century, most dialogue among believers was carried on as a debate aimed either to disprove the claims of the other, or to convert the other to one's own tradition. At the end of the nineteenth century, Protestant Christian missionaries of different denominations had created such a cacophony amongst themselves in the mission fields that they decided that it would be best if they could begin to overcome their own differences instead of confusing and even scandalizing the people whom they were trying to convert. By the middle of the twentieth century, the horrors of the Holocaust compelled Christians, especially mainline Protestants and Catholics, to enter into a serious dialogue with Jews, one of the consequences of which was the removal of claims by Christians to have replaced Judaism, and revising text books that communicated that message to Christian believers. Now, at the beginning of the twenty-first century, many branches of Christianity, not least the Catholic Church, are engaged in a world-wide constructive dialogue with Muslims, made all the more necessary by the terrorist attacks of September 11. In these new conversations, Muslim religious leaders took an important initiative when they sent their document,''A Common Word Between Us,'' to all Christians in the West. It is an extraordinary document, for it makes a theological argument (various Christians in the West, including officials at the Vatican, have claimed that a ''theological conversation'' with Muslims is not possible) based on texts drawn from the Hebrew Bible, the New Testament and the Qur'an, that Jewish, Christian, and Muslim believers share the God-given obligation to love God and each other in peace and justice. The Institute for Advanced Catholic Studies brought together an international group of sixteen Jewish, Catholic, and Muslim scholars to carry on an important theological exploration of the theme of ''learned ignorance.''