Through largely unpublished archives in the Middle East, Europe and the United States, and the Pius XII papers, in A Liminal Church Maria Chiara Rioli offers an appraisal of Jerusalem’s Roman Catholic diocese in the Palestine War and its aftermath.

How do you lead an organization stuck between an ending and a new beginning—when the old way of doing things no longer works but a way forward is not yet clear? Beaumont calls such in-between times liminal seasons—threshold times when the continuity of tradition disintegrates and uncertainty about the future fuels doubt and chaos. In a liminal season it simply is not helpful to pretend we understand what needs to happen next. But leaders can still lead. How to Lead When You Don’t Know Where You’re Going is a practical book of hope for tired and weary leaders who risk defining this era of ministry in terms of failure or loss. It helps leaders stand firm in a disoriented state, learning from their mistakes and leading despite the confusion. Packed with rich stories and real-world examples, Beaumont guides the reader through practices that connect the soul of the leader with the soul of the institution.

Congregations today exist in an in-between, or liminal, time. The customary answers about what it means to be and do church and strategies for renewal based on those answers no longer work. But there is no certainty about the new answers. It is a time of searching—of letting go of the old and experimenting with the new. This means facing the reality of death, which may come as institutions die or as established ways are abandoned. This book addresses this reality while maintaining a constant focus on the Christian promise of resurrection. It offers three images that recognize the differing contexts of congregations and help them shape their future as they seek to discern God’s work in their midst. Congregations shaped by each of the three images (remembering, letting go, and resurrecting) have the potential to faithfully engage in God’s work in their setting. For each of the three there are suggestions for helping a congregation move toward an even more faithful expression of the image. The book includes Bible studies and other resources that congregations will find helpful in this process. Some congregations may continue in traditional ways, while others seek a new way of being church. But all can join in God’s work in their time and place with a new and deeper understanding of the ministry that is theirs. This book helps them do that. Because a different kind of leadership is needed the book offers an approach to leadership that is grounded in a spiritual process of inward reflection and outward involvement.

The urgent question for Christian mission in North America today has to do with churches and congregations and the crisis of their identity in the culture of modernity. According to Alan J. Roxburgh, the church has shifted from the center of culture to the margins. This text examines this shift and explores Victor Turner's work on liminality (a term describing the transition process that accompanies a change of state or social position).

"A historical analysis of the ways in which Francis's papacy is unusual and thus open to greater possibilities than many of his predecessors"--

Drawing on decades of teaching and reflection, Princeton theologian Sang Lee probes what it means for Asian Americans to live as the followers of Christ in the "liminal space" between Asia and America and at the periphery of American society.

Liminal Reality and Transformational Power explores, draws together, and integrates the many facets of liminality, and informs our understanding of liminal phenomena in the world. Through anthropology, sociology, theology, neurology and psychology, Carson correlates exterior transitions with their corresponding intra-psychic movements and points toward useful methods that contribute to personal and social transformation. In this revised edition, Carson has recognised the resurgence of liminality, and addresses the social transitions that are prevalent today in communities around the world. He examines the identity of the 'liminal' person and highlights the role of ritual leaders and religious professionals as they guide people through liminal time and space. Carson's work greatly contributes to an expanded understanding of the complex dimensions of religious leadership and provides useful insight into our intra-psychic processes during the significant transitional stages in life.

We live in a liminal time. The anthropologist Victor Turner describes liminality as a time of severe disorientation for individuals and societies that lies between one stage of life and another. All the former signposts that provided people with an identity are in a state of upheaval as they transit between these stages. This book uses the lifelong personal and professional experiences of the author to analyse how Catholics experience liminality today and dealt with it yesterday. It provides the reader with an historical case study of frightening experiences, both in teaching what to expect during such a time and what to assume when it ends.

Liminal space is a place in-between what was and what will be. It is crucial for ongoing Christian formation. However, the Evangelical Church currently has no space for supporting those in liminality. Evangelical theology and practice actively discourage those in liminal space. As a result, Christian maturity is frustrated. Future leaders and contemplatives are endangered. This dissertation explores how the Evangelical Church could acknowledge, support, and educate those in liminal spaces. The Bible repeats three liminal themes which create a paradigm of ongoing Christian formation. The themes are desert/wilderness, pit/grave, and exile/pilgrimage. The desert/wilderness is a liminal space, the grave/pit is a liminal posture of heart, and the exile/pilgrimage is a liminal mission into the world. Together these themes form a narrative spirituality of the Bible, a way that God changes us and prepares us for mission. The Church has embraced this paradigm throughout its history with theology and practices. This paradigm is reflected in the liturgical calendar's recognition of Advent, Lent, Paschal Mystery, and Holy Saturday. It has also embraced liminality in Luther's theology of the cross, John of the Cross' Dark Night of the Soul, and Wesley's sermon on God's Love toward Fallen Man. The nineteenth century revivalists and the Keswick movement, through a reinterpretation and synthesis of Luther and Wesley, and an abandonment of many prior practices and theologies, led the Evangelical Church to embrace an imputed sanctification in which one is placed at the pinnacle of faith at conversion. This shift was hostile toward liminality, thus creating a sanctification gap. By re-embracing liminality as a major narrative spirituality of the Bible, we create hospitality toward those within liminality, which should lead the church to increase education on the purpose and process of liminality. God can again use liminality to transform his people and prepare them for mission.

The first-century Judaic understanding of the identity and nature of the Messiah has been a much-debated topic among biblical scholars and preachers alike. So too has the messianic identity and nature of Jesus himself. Bekele Deboch informs these debates with fresh evidence outside the traditional scriptural references to miracles, and supernatural identifications by demons and God himself, as well as earthly identification by human beings. With thorough narrative criticism and analysis of contemporaneous literature, this book brings insightful new conclusions that transform our understanding of the biblical messianic identity revealed in the person of Jesus. Jesus not only self-identified with the marginalized and liminal but also experienced extreme marginality himself, to the point of shameful death on a tree. Jesus’ church around the world has the responsibility to herald his messianic identity and salvation to the marginalized of today. Bekele Deboch has followed Christ’s example of walking with the marginalized and makes here a powerful case for the church to do the same.