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This new edition of Patterns of Ministry Among the First Christians tells the story of how the first Christian leaders emerged and, with the passing of time, developed. The book includes sections on Jesus and Paul and their understanding of Christian leadership, on bishops, deacons, elders, apostles, prophets, and teachers, and on ordination. The focus is primarily on the first century but historical development is noted. The author also discuses the ways the New Testament may speak to the present.

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Where the Water Goes Around is a biblical and political reading of Detroit over the course of three decades by an activist pastor.
Detroit is a place where one can take the temperature of the world. Think on the rise of Fordism and auto-love, the Arsenal of Democracy, the practice of the sit-down strike, or the invention of the expressway and suburban mall. Consider more recently the rebellion of 1967, the deindustrialization of a union town, the assault on democracy in this black-majority city, the structural adjustments of municipal bankruptcy, and now a struggle for water as a human right.
Bill Wylie-Kellermann tells the story of working out his «place-based vocation» with a simultaneous commitment to gospel nonviolence. He evokes the place Anishinabe peoples tread lightly the banks of Wawiatanong, «where the waters go round.» One narrative thread walks a procession through the streets, a contemporary «stations of the cross,» to the locations of crucifixion today. It names the occupying principalities and their outposts on the ground. Another tells the story of resurrection in struggle and human community. Herein are public disruptions, liturgical direct actions, and courtroom trials. In resistance and risk, this book proclaims gospel in context.

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Hans Urs von Balthasar hopes that all might be saved. Critics say that makes Balthasar a universalist, and his universalism has become a hindrance for the evangelical mission of the church. Why would anyone evangelize and seek to convert others to the Christian faith if it is assured that everyone will be saved? Balthasar, throughout his writings, denied he was a universalist. He said that there is no way to know if all will be saved or not. Since God desires all will be saved, we can hope all will be, but until everyone has been judged, there will be no way to know if God's desire will be accomplished. Why? Because God does not force salvation on anyone. God gave humanity freedom, and he will not remove it from anyone, even if it means he risks losing some to perdition. Balthasar's critics believe his denial was merely a pretense, so that his speculations would not be condemned. They do not take his denials seriously. But should they? Does he really believe it is possible some might be damned? If so, how? By what means would anyone be damned?

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After the Bloody Mary Game is for anyone interested in exploring humanism. Full of insight and humor, this book both explores where humanism has been and points a way toward an inclusive and multifaceted future for Humanism.

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Graham Hill's pioneering classic remains the seminal work on missional ecclesiology. The bestselling first edition redefined theology for the missional church. Hill builds biblical foundations in conversation with major theologians, including Sarah Coakley, John Zizioulas, Stanley Hauerwas, Miroslav Volf, and Jurgen Moltmann. In this major update, he offers new insights and provides fresh examples of missional churches. In the first edition, Hill interacted with twelve major theologians to build a missional ecclesiology. In this thoroughly updated edition, he interacts with sixteen major theologians from the Western world. This edition includes five new chapters and an expanded treatment on the key convictions of global missional theology. It also offers a new study guide that has been uploaded on an innovative website linked to this book. This expanded edition now becomes volume 1 in a series on missional ecclesiology. In volume 2, Hill will turn our attention to voices from the Majority World. Known for his groundbreaking approach to theology–theology for the global missional community–Hill shows how God is releasing his global church to mission, across all cultures and Christian traditions. This extensive update to Hill's influential work offers pioneering theology and practices that will continue to shape the global missional church for generations.

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A specific form of understanding of evil, in the problem of evil debate, gets assumed among a variety of materialistic naturalists. Owing to their physicalist and, in some cases, behaviorist philosophies, this understanding assumes a hedonistic view of pain that reduces valuation to pleasure and pain. Herein, all forms of good and evil get reduced to pleasure and pain. This work reorients the debate toward a more biblical understanding of evil based on an essentialist reading of ethics. The book argues that the hedonistic understanding of value characterizing prominent naturalistic materialists, such as those alluded to by J. L. Mackie, semantically seems to entail either a synonymous or a near synonymous relationship between evil and pain. The book further argues that this understanding, given the essentialist reading of ethics, seems wrongheaded. By reorienting the contours of the debate, it suggests that the problem of pain might, in effect, be quite different from the problem of evil and that neither problem necessarily entails the other. Seen in this way, neither problem casts doubt on belief in God's existence.

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Since its start in 1966, black liberation theology in the United States has continually engaged international developments with Africa and the entire world. But after Nelson Mandela was released from prison in February 1990, there has been an almost twenty-year break in books on black theology and international affairs. Black Theology–Essays on Global Perspectives bridges that post-1990 gap and makes a vital contact with Africa again. This book conceptualizes black theology to take on the global reconfigurations and opportunities brought about by the rapidly shrinking earth of fast-paced, worldwide contacts. In other words, in the specificity of the genealogy of black theology, we need to reforge ties with Africa. This claim is based on tradition. And in the generality of the larger worldwide intertwining of technologies and economics, we need a new type of black theological leadership for the twenty-first century. This claim is based on today's international challenges. The essays in this book draw on tradition and point forward in the midst of today's worldwide challenges and favorable possibilities, given the closeness of all nations and the varieties of cultures.

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A young dancer's last hope–a bone marrow transplant–has failed. A homeless man, in the final stages of AIDS, refuses to speak. A newly retired woman has just received a terminal diagnosis and is wailing in despair. What can we learn about death, dying, and the human spirit as we journey with a hospital chaplain into sickrooms like these?
Soul Support tells true stories of people coming to terms–or not–with their final days. It offers intimate, behind-the-scenes accounts of the many ways patients, their families and friends, and hospital staff all deal with death and dying. It speaks to readers reflecting on their own mortality or the life-threatening illness of a loved one, and tells of the sometimes-astonishing events that can occur when people are in their last hours of life.
The book tells not only their stories, but also the chaplain's. It relates how she listened and learned and stumbled and grew. Soul Support speaks to believers and nonbelievers alike, providing information, inspiration, and hope.

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Evangelical theology strives to be evangelical, conservative, and contemporary. In a world in which everyone is «Christian,» evangelical theology provides a balanced position between fundamentalism and liberalism. While theological debates within the family will occur, to be evangelical is a breath of fresh air for many. However, we do not live in such a world. We do find ourselves living in a secular, global society. It is secular because no religious organization dictates how we live our lives. It is global for at least two reasons. First, our technology brings us immediately in contact with those faraway places. Second, and of more importance, we can simply step outside our front doors and encounter our neighborhoods that reflect a global pluralism. This raises the question, how shall we then live? The intent of An Evangelical Theology of Religions is to suggest a direction for evangelicals to think about the secular, global society in which they live in a way that is not only conservative but also evangelical and contemporary. The final essay strives to address the evangelical aspect of our tradition that places an emphasis on the Great Commission and the law of love.

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"What if Luke had to reteach the basic lessons of his history of the early church? How would he communicate his point while livening up the details for someone who either was not present for the actual event or had not paid sufficient attention the first time he wrote Acts of the Apostles?
This is Luke's resume for a younger and still eager Theophilus. He reenacts stories and replays events almost as a performance before the audience's eyes. He knows that history is not a dry memorization of facts nor a chain of events, but a compendium of vital lessons that guide growth and change. History unfolds as episodes, cohering around an intelligible theme with drama and suspense. Not unlike a play, it requires imaginative performance to both entertain and provoke an audience to react.
This is a fresh way of presenting the Bible, a method based on a rapidly growing movement in college and university classrooms called «reacting.» It is in line with more traditional ways of understanding Scripture as performed in the context of liturgy. At the same time this book challenges individuals with creative poems and illustrations and a built-in system of application questions for daily readings."

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