Traditioning disciples

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Gil Rendle

The lifeblood of the United Methodist is passion rather than organizational neatness, entrepreneurial freedom rather than denominational restraint, and agility rather than staid institutional dependence. But if United Methodists want to change and be the church we say we want to be, what must we risk and how can we challenge current practices? At the heart of becoming a spiritual movement once again is the requirement that we develop a new understanding of connection as Christians and as United Methodists. We are currently at a time in which United Methodists are reinventing denominational connectionalism. One way of framing the issue is to distinguish between members and disciples, or consumers (those who wait for the institution to care for their needs) and citizens (those who are willing to commit themselves to and be held accountable for the whole of the community). United Methodism has nurtured generations of leaders and congregations that see themselves as consumers of the resources and attention of the denomination. The impulse toward movement is challenging spiritually purposeful leaders and congregations to risk becoming citizens who fully expect to make a difference in the lives of individuals and also in the world through an encounter with Christ.

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herausgegeben von Martin Ebner [and 14 others

"Marcel Mauss' influential treatise 'Essai sur le don' appeared in 1925. Mauss developed a social theory of gifts and giving: when a gift is given, accepted, and reciprocated, it becomes a social fact that involves everyone. This volume of the Jahrbuch takes up this discussion and presents the theological problematic of the gift through the aspects of biblical exegesis, systematic theology, and church history"--

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Myles Werntz

"Bodies of peace argues that Christian nonviolence is both formed by and forms ecclesial life, creating an inextricable relationship berween church commitment and resistance to war. In this volume, Myles Werntz examines the work of John Howard Yoder, Dorothy Day, William Stringfellow, and Robert McAfee Brown, demonstrating how each thinker's advocacy for nonviolent resistance depends deeply upon the ecclesiology out of which it comes. The volume argues that any account of an ecclesially-informed resistance to war must be open to a multitude of approaches, not as pragmatic concessions, but as a foretaste of ecumenical unity"--Page 4 of cover.

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Robert Southard

The Prussian School of History first predicted and advocated, then celebrated and defended, the unification of Germany by Prussia. Experts in German historiography and the history of German liberalism have often complained about the lack of a book, in any language, that traces the origins and explains the ideas of this school of history. Here is that book. Robert Southard finds that, for the Prussian School, history had an agenda. These historians generally expected history to complete its main tasks in their own time and country. The outcome of their politics was, really, an "end of history" - not a cessation to historical occurrences, but a cessation of onward historical movement because the historical process had already achieved its long-term, beneficient purposes. Leading us through the intricacies of important but untranslated works of J. G. Droysen, Max Duncker, Rudolph Hayn, and Heinrich von Sybel, Southard demonstrates their belief that the historical sequence was a continual unfolding of God's plan. Indispensable for those interested in the history of German historical writing, this book also has major implications for understanding the history of political liberalism.