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Background: The relationship between preoperative physical activity (PA) and hospital length of stay (LOS) following radical prostatectomy (RP) is poorly understood. In addition, the relationship between PA and the American Society of Anesthesiologists Physical Status score (ASA PS), an established prognosticator of surgical risk, has not been studied. The authors assessed the relationship between leisure-time PA (LTPA), ASA PS, and LOS in individuals undergoing RP. Methods: This retrospective cohort study was conducted using data from an institutional database. Ordinal logistic regression was used to assess the relationship between preoperative LTPA and physical status as indicated by the ASA PS. Binary logistic regression was used to assess the relationship between preoperative LTPA and LOS. Results: A sample of 1064 participants were included in the analyses. The participants in the highest preoperative LTPA quartile had 45% reduced odds (P = .015) of a worse ASA PS classification compared with participants in the lowest quartile. The participants engaging in vigorous LTPA preoperatively had 35% lower odds (P = .014) of a >2-day LOS following RP compared with participants who were not engaging in preoperative vigorous LTPA. Conclusions: Our findings suggest that total and vigorous preoperative LTPA is associated with improved preoperative American Society of Anesthesiologists scores and LOS following RP, respectively.

Combining interventions into a multimodal prehabilitation approach is recommended to maximize benefits due to synergistic and cumulative effects of modalities. The purpose of this review was to (i) highlight the rationale for multimodal prehabilitation, (ii) summarize related contemporary literature, and (iii) discuss emerging modalities that may be combined into a comprehensive, personalized prehabilitation program. Our systematic search of multimodal prehabilitation literature over the past 5 years yielded 11 studies: five randomized controlled trials, four systematic reviews, and two meta-analyses. These studies included multimodal prehabilitation prior to major abdominal and cancer surgeries and have demonstrated benefits pre, peri-, and postoperatively. Evidence directly comparing unimodal and multimodal prehabilitation remains limited. Multimodal prehabilitation has demonstrated benefits for patients undergoing major abdominal and cancer surgeries. Research is needed on the specific value of combining modalities, multimodal approaches in other treatment settings, and further personalization of prehabilitation to meet the unique needs of patients.

This article examines some of the stages in the engagement of members of the Fellowship of Reconciliation (FoR) with the Bible. FoR was formed in 1914 and became the leading interdenominational pacifist Christian body in Britain. The article shows the influence of the Bible in the beginnings of FoR, traces the way biblical convictions shaped the views of conscientious objectors to military conscription, analyses pacifism and the Bible in the aftermath of war, and argues that FoR’s pacifist approach, with a focus on the teaching and example of Jesus, gained greater acceptance in the 1930s.

This chapter focuses on the Free Church traditions, the heirs of earlier dissenting movements, in Europe in the twentieth century. This century posed major challenges to Free Church believers. The chapter explores five main areas: evangelistic witness, church and state relations, theology and spirituality, issues of identity, and social and global involvements. The chapter shows that while some Free Church denominations saw numerical decline, others—particularly Pentecostals—grew. It explores how some Free Churches have been reluctant to get involved in wider political issues, while others have been deeply engaged; how in theology and spirituality European Free Church scholars have made a contribution; how Free Churches have related in different ways to ecumenical endeavour; and how they have been involved in social ministry. Finally, although Europe has become a missionary-receiving part of the world, this chapter suggests that global mission has remained an essential part of European Free Church identity.

This is a fine study of Strict Baptist life during the First World War. As well as being an important contribution in its own right, it is, I hope, a foretaste of further work that will be done on ...

This article examines the relationship of Henry Martyn (1781-1812), an evangelical chaplain of the East India Company, with the Baptists in Serampore, India. From Martyn’s journal, one of the great spiritual autobiographies, and from other evidence, this study argues that the Anglican Martyn had a much stronger relationship with the Baptist missionaries than has been supposed. Contact with these Baptists profoundly deepened his own experience and helped to enccourage fellow-evangelicals towards an ecumenical vision for mission. The paper was delivered at Spurgeon’s College to mark 200 years since Martyn’s death.

This paper was delivered at a Conference on Christian Youth Movements. The author is grateful to Professor Clyde Binfield for that opportunity to present a study of a movement that proved of considerable influence for a generation of Baptists.

This study examines the transatlantic spiritual revival that occurred in the period 1857 to 1859 especially, and had significant effects continuing into the 1860s and beyond. It is often known as the ‘1859 Revival’. The focus here is the role of lay people within the revival — men and women and young people. The features of this revival were not uniform, and contextualization is important, but within the different contexts of the revival I am arguing for the place of lay people as crucial — as a feature of the ‘rhythms’ of revival. I suggest that the 1859 Revival illustrates the way in which the dislocation that characterizes revival offers fresh opportunities for lay leadership.

According to Callum Brown in The Death of Christian Britain, from 1963 Christianity in Britain went on a downward spiral. More generally, Brown sees the 1960s as the decade in which the Christian-centred culture that had conferred identity on Britain was rejected. This claim, however, which has received much attention, needs to be set alongside David Bebbington’s analysis of British Christianity in the 1960s. In Evangelicalism in Modern Britain, Bebbington notes that in 1963 charismatic renewal came to an Anglican parish in Beckenham, Kent, when the vicar, George Forester, and some parishioners received the ‘baptism of the Holy Spirit’ and began to speak in tongues. During the next quarter of a century, Bebbington continues, the charismatic movement became a powerful force in British Christianity. Both Brown and Bebbington view the 1960s as a decade of significant cultural change. Out of that period of upheaval came the decline of cultural Christianity but also the emergence of a new expression of Christian spirituality – charismatic renewal. Within the evangelical section of the Church this new movement was an illustration of the ability of evangelicalism to engage in adaptation. To a large extent evangelical Anglicans were at the forefront of charismatic renewal in England. The Baptist denomination in England was, however, deeply affected from the mid-1960s onwards and it is this which will be examined here.

Churches, missionaL, marginality 'Post-Christendom' language is in vogue. The idea that the missional context in Britain and elsewhere in the West is a 'post-Christendom' context is increasingly seen as something not only to be acknowledged but celebrated. In 1999 Alan Kreider, an influential Mennonite writer who was then Director of the Centre for the Study of Christianity and Culture, Regent's Park College, Oxford, wrote: 'The setting for God's mission in the West will be post-Christendom ... I believe that the experience of the West indicates that a unitary Christian society cannot be built without compulsion. And compulsion, as a result of our Christendom past, is impossible in post-Christendom.'l StuartMurray, who has worked closely with Alan Kreider, has written important books on church planting and mission, par­ ticularly in Western Europe, 'after Christendom' - or 'post-Christendom,.2 In his most substantial book, Post-Christendom (2004), Stuart Murray expands on his vision of a church freed from Christendom's attempts to impose Christian faith by coercion. He argues that the manner in which the church in Europe over 1500 years (from the conversion of the emperor Constantine onwards) pursued its mission was wrong-headed, although a few movements - the Donatists, Wal­ densians, Lollards and Anabaptists - are examples to follow. Further, he consid­ ers that evangelism today is 'deeply unpopular, within and beyond the churches' and suggests that when people are told about the unattractive side of Christen­ dom's expansion - conversions through domihation - they often respond: 'Now I understand why I hate evangelism!'3 This study examines the way in which 'post -Christendom' thinking has evolved, looking especially at the influence of Anabaptist views, and suggests that more attention be given to the Free Church tradition and global experience when thinking about contemporary mission.

In 2003, Darrell Guder wrote about mission and theological education in an article, 'From Mission and Theology to Missionai Theology'. In this illuminating piece he traced the way in which thinking within Princeton Theological Seminary in the USA had developed in the area of mission and theological education from the nineteenth century to the present. Guder stated: 'When we describe theology as missionai, then we do imply that the work of theology is not an end in itself but is related to God's mission in the world.'1

Charles Haddon Spurgeon (1834–92) began his pastoral ministry in a village Baptist chapel in Cambridgeshire but became a national voice in Victorian England through his ministry in London. The huge crowds his preaching attracted necessitated the building of the Metropolitan Tabernacle, at the Elephant and Castle, which accommodated over 5,000 people. ‘By common consent’, says David Bebbington, Spurgeon was ‘the greatest English-speaking preacher of the century’. Spurgeon, like other nineteenth-century ecclesiastical figures, was involved in theological controversies, including the ‘Downgrade Controversy’, in which, in typically robust style, he attacked theological liberalism. In August 1887, he trumpeted: ‘The Atonement is scouted, the inspiration of Scripture derided, the Holy Spirit degraded into an influence, the punishment of sin turned into a fiction, and the resurrection into a myth …’ The Downgrade controversy has not attracted nearly as much attention as debates provoked in the nineteenth century by Essays and Reviews (1860) and Lux Mundi (1889), perhaps because the latter affected Anglicanism rather than the Free Churches. But since as many people were attending Free Churches as Anglican churches, the issues raised in the Downgrade, as the most serious nineteenth-century Free Church dispute, are of considerable significance.

it says and for the clarity and sensitivity of its presentation. Here both dialogue and proclamation are upheld and promoted, with priority being accorded to proclamation, in the service of truth. 3 See Ratzinger, Truth and Tolerance: Christian Belief and World Religions (Ignatius, 2004), 106-9. 4 Dominus Iesus is mainly concerned with “salvation”. But other religions use this term to mean rather different things. To put it somewhat crudely, Christianity is about rescuing the human person from sin and from the second death that is consequent to sin, through union with God in Christ and participation in the divine nature. Hinayana Buddhist salvation, on the other hand, is about release from suffering through detachment and entrance into the state of Nirvana, Islam about “submission” to the will of God and return to Paradise, and so on. In a sense, it may turn out that the various religions are not different answers to the same question, but various answers to different questions. See J. A. DiNoia, The Diversity of Religions: A Christian Perspective (Catholic University of America Press, 1992); Gavin D’Costa, The Meeting of Religions and the Trinity ( Orbis and T&T Clark, 2000). The Christian doctrine of salvation also presupposes a whole set of assumptions about the nature of the self and of God. These are the kinds of differences that need to be explored further in today’s interfaith dialogue. 5 J. Ratzinger, Many Religions – One Covenant (Ignatius Press, 1998), 110-12. 6 Ibid. 7 Fall 2002. See also his article on the Word of God in dialogue with Judaism and Islam in the Fall 2001 issue of the same journal, and the fifth chapter of his remarkable Jesus Christ: Fundamentals of Christology (Alba House, 2002). 8 For an example of shallow ecumenism, one might look at the “United Religions Initiative”. For an example of deep ecumenism, see Massimo Serretti (ed.), The Uniqueness and Universality of Jesus Christ: In Dialogue with the Religions (Eerdmans, 2001). 9 Adrienne von Speyr, John, Vol. 1 (Ignatius, 1994), 36. 10 A longer and somewhat different version of this article is published in the Spring 2006 issue of the international review Communio.

This was the Annual Lecture of the Baptist Historical Society, delivered on 16 April 2005 at the launch of Dr Randall’s book The English Baptists of the Twentieth Century, completing the new Baptist History series published by the Society

The influence of the Welsh Revival of 1905 reached out far beyond the Principality. This paper looks at the impact of Spurgeon’s College and the Metropolitan Tabernacle through the six Welsh students at the College.

This is a superb volume of essays by leading historians, with each of the contributors offering valuable insights into evangelical spirituality. The opening essay by John Coffey, on ‘Sources and Tr...

Writing in 196s, Horton Davies, in his magisterial examination of worship and theology in England, gave a glowing account of advances made in Free Churches over previous decades towards ‘a worship that is deeply reverent, sacramentally rich, ecumenically comprehensive, and theologically faithful’. This study examines the pressure for reformation in worship which emerged, particularly in the 1930s, within English Congregationalism. Pressure came from an exploration of the Reformed and Puritan roots of the denomination and from the influence of wider forms of corporate devotion. By 1943, Nathaniel Micklem (1888-1976), Principal from 1932 of Mansfield College, Oxford, and the most formative theologian espousing new versions of Reformed thought, could write Congregationalism and the Church Catholic, affirming that ‘by the faithful preaching of the Word, the believing celebration of the sacraments and the exercise of Gospel discipline, the Church is kept in the doctrine and fellowship of the apostles and stands in true succession’. The inter-war years, a period of marked Anglo-Catholic dominance, saw Anglican and Free Church leaders who had been shaped by evangelical theology re-examining their practices in the light of higher forms of worship. In Congregationalism, which with almost 300,000 members in England was the largest of the older Dissenting denominations, this process had distinctive features deriving from its own history.

L'article est consacre a l'Oxford Group, congregation fondee par un lutherien americain dont les membres sont egalement nommes Life-changers, durant les annees 1930. Ce groupe a subi des influences baptistes et evangeliques a cette epoque.

L'A. retrace l'evolution et le developpement de la New Connexion General Baptists dans le Lincolnshire de 1770 a 1891. Il s'agit donc d'evoquer les structures institutionnelles qui ont regi les Eglises baptistes de cette epoque : lieux de culte, reseaux, organisations. Il s'agit d'evaluer la place de ce mouvement dans le renouveau evangelique des Eglises dissidentes

A major influence on the development of evangelicalism in post-war Britain was the work of Billy Graham. It raised the level of confidence among British evangelicals, creating fresh links among them and strengthening their unity. It created a greater sense of urgency for evangelism with a consequent increase in activism. The heirs of Billy Graham’s evangelicalism constitute the mainstream of British evangelicalism.

Melbourne Hall est l'edifice religieux qui s'implante a Leicester en 1880 alors que la revolution industrielle fait de Leicester une communaute en rapide expansion. F. B. Meyer, leader d'une Eglise baptiste de Leicester, domine la pensee religieuse du moment. Ses idees sur l'evangelisme et l'action sociale du ministere chretien s'imposent a Leicester dans les annees 1870 pour aboutir au ministere holistique dans les annees 1880. L'experience de l'incarnation de l'Evangile a Melbourne Hall a conduit Meyer a s'engager dans les affaires socio-politiques

Biographie de F.B. Meyer, president de l'Union Baptiste (Angleterre) en 1906: ses activites , sa carriere, ses position concernant la vie et la confession baptistes.