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The Cambridge Dictionary of Christianity is an authoritative reference guide that enables students, their teachers, Christian clergy, and general readers alike to reflect critically upon all aspects of Christianity from its origins to the present day. Written by a team of 828 scholars and practitioners from around the world, the volume reflects the plurality of Christianity throughout its history.Key features of The Cambridge Dictionary of Christianity:-Provides a survey of the history of Christianity in the world, on each continent, and in each nation-Offers a presentation of the Christian beliefs and practices of all major Christian traditions-Highlights the different understandings of Christian beliefs and practices in different historical, cultural, religious, denominational, and secular contexts-Includes entries on methodology and the plurality of approaches that are used in the study of Christianity-Respects each Christian tradition by providing self-presentations of Christianity in each country or Christian tradition-Includes clusters of entries on beliefs and practices, each examining the understanding of a given Christian belief or practice in different historical and contemporary contexts-Presents the relationship and interaction of Christianity with other religious traditions in the world-Provides, on a Web site (http://hdl.handle.net/1803/3906), a full bibliography covering all topics discussed in the signed articles of this volume

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes Christendom refers to the official link between church and state. The term post-Christendom is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. Christendom moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom--it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

The Global Theological Ethics book series focuses on works that feature authors from around the world, draw on resources from the traditions of Catholic Theological Ethics, and attend to concrete issues facing the world today.

"As a result of the historic catastrophe in which Titus of Rome destroyed Jerusalem and Israel was exiled from its land, I was born in one of the cities of the Exile," S. Y. Agnon declared at the 1966 Nobel Prize ceremony. "But always I regarded myself as one who was born in Jerusalem." Agnon''s act of literary imagination fueled his creative endeavor and is explored in these pages. Jerusalem and the Holy Land (to say nothing of the later State of Israel) are often two-faced in Agnon''s Hebrew writing. Depending on which side of the lens one views Eretz Yisrael through, the vision of what can be achieved there appears clearer or more distorted.These themes wove themselves into the presentations at an international conference convened in 2016 by the Yeshiva University Center for Israel Studies in New York City, in honor of the fiftieth anniversary of Agnon''s Nobel Prize. The essays from that conference, collected here, explore Zionism''s aspirations and shortcomings and the yearning for the Land from afar from S. Y. Agnon''s Galician hometown, which served as a symbol of Jewish longing worldwide. Contributing authors: Shulamith Z. Berger, Shalom Carmy, Zafrira Cohen Lidovsky, Steven Gine, Hillel Halkin, Avraham Holtz, Alan Mintz, Jeffrey Saks, Moshe Simkovich, Laura Wiseman, and Wendy Zierler

Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes Christendom refers to the official link between church and state. The term post-Christendom is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. Christendom moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom--it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.

"As a result of the historic catastrophe in which Titus of Rome destroyed Jerusalem and Israel was exiled from its land, I was born in one of the cities of the Exile," S. Y. Agnon declared at the 1966 Nobel Prize ceremony. "But always I regarded myself as one who was born in Jerusalem." Agnon''s act of literary imagination fueled his creative endeavor and is explored in these pages. Jerusalem and the Holy Land (to say nothing of the later State of Israel) are often two-faced in Agnon''s Hebrew writing. Depending on which side of the lens one views Eretz Yisrael through, the vision of what can be achieved there appears clearer or more distorted.These themes wove themselves into the presentations at an international conference convened in 2016 by the Yeshiva University Center for Israel Studies in New York City, in honor of the fiftieth anniversary of Agnon''s Nobel Prize. The essays from that conference, collected here, explore Zionism''s aspirations and shortcomings and the yearning for the Land from afar from S. Y. Agnon''s Galician hometown, which served as a symbol of Jewish longing worldwide. 

Jesus died, not peacefully in bed, but on the cross, the instrument of execution used by the Romans to keep potential disturbers of the established political order in their place. Until the pioneering work of Jurgen Moltmann, the cross has been the "elephant in the room" in Christian political theology. This book explores the difference Jesus''s crucifixion makes (or should make) to Christian political theology, by examining the crucifixion in the theologies of the Mennonite John Howard Yoder and the liberation theologians Leonardo Boff and Jon Sobrino. In the light of the cross and of the kenotic God revealed by the cross, questions of political power are explored, and a kenotic political ethic outlined. In conclusion, suggestions are made as to how the contemporary church can live out a cruciform, or cross-shaped, political spirituality and ecclesiology.