Many preachers and teachers of preaching talk about the gospel; few name it. Theologies of the Gospel in Context assembles a gifted group of homileticians who think that preachers need to be able to articulate the gospel not «in general,» but in a certain time and place, in context. They consider what gospel sounds like for people under oppression, in capitalist economies, in neocolonial contexts, for survivors of trauma, and for disestablished mainline churches marred by racism. Preachers will appreciate these preacher/scholars' desire to articulate the gospel with clarity, especially since the term is so often left unexplained. Homileticians will see a new genre of doing their work as teachers and researchers in preaching: a vision that helps preaching see itself not just as an adjunct to exegesis or communication, but a place of doing theology. In these pages homiletics is more than technique, it is a truly theological discipline.
In a globalized world, networks are key, whether they are networks of people, ideas, or interests. In this volume of essays on the texts and teachings of Jonathan Edwards, contributors from each continent ask questions about how the world of Edwards explains or illuminates the world of today, whether in the area of systematics, missions, historiography, politics, church-planting, or biblical studies. Such diverse discourses enrich the networks of scholarship that the contributors represent, and provide a global snapshot of contemporary research in Edwards studies. These papers were presented in August 2015 at the Jonathan Edwards Congress held at Ridley College in Melbourne, Australia, where personal engagement with the topics at hand made the worldwide network of Edwards aficionados and scholars not merely a virtual aspiration but an experience in time and space. This book will not only inform its readers but surprise them as well, as they track the power of eighteenth century theological ideas in the late modern world.
Facebook. Twitter. Snapchat. We live in a rapidly changing world, a world that seems to be increasingly inhospitable toward preaching. In the face of digital technology, social media, cultural pluralism, and pastoral burnout, how can Christian preachers proclaim the gospel faithfully and effectively? This book answers that question by bringing together a selection of important voices from across North America, Asia, and the Pacific. It argues that Spirit-empowered preaching is characterized by five attributes: it opens the Scriptures, engages the culture, addresses the listener, dissects the preacher, and elevates the Savior. With contributions from authors like William Willimon, Darrell Johnson, Lynne Baab, Robert Smith Jr., and Paul Windsor, this is an excellent resource for ordained ministers, lay preachers, theological students, and anyone wrestling with the challenge of preaching God's word in a smartphone world.
Philosophy and theology are important concepts for Christians. This important work identifies how philosophy shapes theology, while also addressing various philosophical issues that arise within the Bible and theology. The hope is that this book will catapult the reader into critical thinking, while creating an appetite and appreciation for these separate yet similar disciplines.
At the beginning of the twentieth century, there were a number of smaller religious bodies that sought to develop religious and national identity on the margins–something especially difficult when the nation was at war in South Africa. This book examines rich and varied extant sources that provide helpful windows into the wartime experience of Canada's religious minorities. Those groups on the margins experienced internal struggles and external pressures related to issues of loyalty and identity. How each faith tradition addressed those challenges was shaped by their own dominant personalities, ethnic identity, history, tradition, and theological convictions. Responses were fluid, divided, and rarely unanimous. Those seeking to address such issues not only had to deal with internal expectations and tensions, but also construct a public response that would satisfy often hostile and vocal external critics. Some positions evolved over time, leading to new identities, loyalties, and trajectories. In all cases, being on the margins meant dealing with two dominant national and imperial narratives–English or French–both bolstered respectively by powerful Anglo-Saxon Protestantism or French Quebec Catholicism. The chapters in this book examine how those on the margins sought to do just that.
Since the dawn of science, ideas about the relation between science and religion have always depended on what else is going on in a society. During the twentieth century, daily life changed dramatically. Technology revolutionized transportation, agriculture, communications, and housework. People came to rely on scientific predictability in their technology. Many wondered whether God's supposed actions were consistent with scientific knowledge. The twenty-first century is bringing new scientific research capabilities. They are revealing that scientific results are not totally predictable after all. Certain types of interaction lead to outcomes that are unpredictable, in principle. These in turn may lead to a whole new range of potential interactions. They do not rule out the reality of a dynamic God who can act in the world without breaking the known principles of science. God may in fact work with «the way things really are.» Human experience of God may accurately reflect this reality. Interactive World, Interactive God illustrates such new understandings in religion and science by describing recent developments in a wide range of sciences, and providing theological commentary. The book is written for intelligent readers who may not be specialized in science but who are looking for ways to understand divine action in today's world.
To our knowledge nothing with The Suicide Funeral (or Memorial Service): Honoring Their Memory, Comforting Their Survivors' scope and depth has ever been published. This is an aid to anyone who will be called upon to do a funeral for the nearly 43,000 suicides in America each year. This book is designed to assist clergy, chaplains, and other faith leaders as they develop sermons and homilies for a funeral service. Its mandate is to help those searching for inspiration even though they may feel confused or uncertain undertaking such a daunting assignment. Those who plan and lead a funeral service may enable family and friends to understand and participate intentionally in their grief process. Clergy can have a significant impact on how people react to the suicide as well as provide comfort and assistance to those left behind on their journey through grief. Your leadership will influence how the suicide's bereaved are treated by others in the days, weeks, and months following the death. Because suicide does not discriminate by race, socio-economic status, or religion, a broad range of faiths and denominations are represented in this book's sermons, services, and perspectives.
Religion has played a major role in history, affecting the course of events and influencing individuals. Today one frequently hears the expression «the return of religion» but opinions differ as to how this «return» is to be understood. It is clear that modernity and postmodernity have not meant that religion is dead or relegated to society's backyards. Religion is still of vital importance for many people. It has, to some extent, changed shape but has not lost its legitimacy and attractiveness to broad groups. Religion is public, visible, and has a sought-for voice; but it is also wrestling with extremism, ignorance, and preconceptions. Just like ideologies, religions are capable of activating diametrically opposite traits in humans. It is this dual tension that is implicit in the question mark in this book's title: Mending the World?
This book's aim is to help explore whether, how, and in what ways religion, church, and theology can contribute constructively to the future of a global society. In thirty-one chapters, researchers from around the world address the relation between religion and society.
In January 2017 Mikhail Gorbachev, former president of the Soviet Union, said that it looks as if the world is preparing for war. And Pope Francis noted that war is already being fought piecemeal around the world. In this book we argue that since violence begets violence, we must privilege soft power over military might, if we are to have peace on earth. Gandhi used soft power in India overcame British military might, and King used it to bring about integration in the 1960s. Soft power brought about the nuclear nonproliferation treaty, the Kyoto climate agreement, and Iran's agreement to refrain from making nuclear weapons. Soft power involves both dialogue between world leaders and conflict resolution, and privileges diplomacy over war. As General James Mattis said in 2013, «If you don't fund the State Department fully, then I need to buy more ammunition.»
How should Christians respond to terrorism and terrorists in their midst? Terrorism is a global problem, and no society on earth faces it alone. The mainly Christian society of Kenya has suffered more than most as it attempts to counter the threat of al-Shabaab. Some pastors have asked for permission to carry guns. Many Christians support government military action, while others recommend pacifist stances, and strive for dialogue and reconciliation with the Muslim community. In this book, ten Kenyan Christian thinkers and practitioners share their experiences and insights. A response section from seven others, including a Kenyan Muslim scholar, enrich the discussion.