A congress of the Federation of European Sections of the Theosophical Society was held in Paris in May 1906. Rudolf Steiner attended with a number of students and presented a series of lectures to a small circle of friends, mostly society members. Edouard Schuré was present and made succinct notes of those talks, the result of which is An Esoteric Cosmology: Evolution, Christ, and Modern Spirituality. In is foreword, Schuré describes his initial impressions of Rudolf Steiner and the force of his vision: "These priceless lectures mark a significant phase of Rudolf Steiner's thought-that of the spontaneous burst of his genius and its first crystallization." Indeed, his notes record perhaps the first general outline and summary of what would become Anthroposophy, or spiritual science. At the time of these lectures, most members viewed Theosophy as a kind of Europeanized Indian philosophy. Thus, one purpose of these lectures was to outline Steiner's Christ-centered spiritual science in contrast to the more Eastern orientation of Theosophy. He carefully connected the essence of spiritual science to the role of the Christ in human evolution, as well as to the Rosicrucian and Christian mystery traditions, the primary carriers of the esoteric Christian stream. To accomplish this, Steiner presented the roots of Christianity in the ancient mysteries and in the evolution of the whole universe itself. The miracle of these lectures, perhaps, is that Steiner was able to condense such a grand cosmology into these eighteen lectures, and that Edouard Schuré was able to capture their essence in the relatively brief notes that constitute this book. A few years later, the substance of these lectures were expanded and presented in Rudolf Steiner's Outline of Esoteric Science. These lecture notes will prove invaluable for all those who wish to better understand that book, as well as Rudolf Steiner's Christian cosmology and perspective on esoteric Christianity and the Christian mysteries.

Leading contemporary theologians and scholars present essays on the themes of liberation and reconciliation in tribute to J. Deotis Roberts. The essays are divided into the following sections: Theological Reflection, Faith in Dialogue, and Shaping the Practice of Ministry. The compilation presents an interesting array of perspectives on the ways in which Christian theology, ethics, and ministry are involved in the quests for liberation and reconciliation in North America and the rest of the world.

When the beliefs of Barack Obama's former pastor, Rev. Jeremiah Wright, assumed the spotlight during the 2008 presidential campaign, the influence of black liberation theology became hotly debated not just within theological circles but across cultural lines. How many of today's African-American congregations-and how many Americans in general-have been shaped by its view of blacks as perpetual victims of white oppression? In this interdisciplinary, biblical critique of the black experience in America, Anthony Bradley introduces audiences to black liberation theology and its spiritual and social impact. He starts with James Cone's proposition that the "victim" mind-set is inherent within black consciousness. Bradley then explores how such biblical misinterpretation has historically hindered black churches in addressing the diverse issues of their communities and prevented adherents from experiencing the freedoms of the gospel. Yet Liberating Black Theology does more than consider the ramifications of this belief system; it suggests an alternate approach to the black experience that can truly liberate all Christ-followers.

This is the credo and seminal text of the movement which was later characterized as liberation theology. The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.