LITMIR.BIZ

Why does it feel like most of the world today considers irrelevant the gospel we cherish and so faithfully proclaim in our churches? Why do our Christian responses fail to satisfy the heart quests of our neighbors? Does the shallowness of our neatly packaged answers alienate us from them and from each other? More Questions than Answers offers the hope of reconciliation through exploring how we can develop listening relationships. Walking together in what becomes a spiritual accompaniment, we learn to attune ourselves to one another and to the Spirit within us. Then we dare to reach across the chasm that separates us and discover an authentic faith emerges.

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For many Americans, Christian missionary efforts have usually involved distant and exotic places. Sometimes, however, we can learn more about missions and interreligious engagement by looking in our own backyard. This collection of essays deriving from a consultation on missionary history and attitudes in colonial Jamestown, Virginia, explores long-standing assumptions related to Christian mission by listening to Native American voices. What were the ideologies and theologies that motivated early Virginia colonists? How did certain understandings of mission and church provide support and legitimacy for invasion and exploitation? What were, and are, the responses of indigenous populations, and how should Christian mission to Native Americans continue in light of this history? This book addresses these still very relevant questions and explores ways in which new understandings of Christian mission are needed in the expanding religious and cultural diversity of the twenty-first century.

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How does one deal with despair? Are joy and despair irreconcilable? How does the joy and despair of Jesus Christ relate to our joy and despair?
Continuing to explore the implications of the vicarious humanity of Christ as he did in The God Who Believes, Christian Kettler investigates the christological implications of the all too human phenomenon of despair. All people experience the pain of personal loss and lack, of the meaninglessness of existence. We also desire and covet joy, as difficult as it is often to define or maintain. Jesus was both «the man of sorrows» and one who «for the joy set before him endured the cross» (Heb 12:2). Can we think of the despair of Christ and the joy of Christ as both being vicarious, in our place and on our behalf, and thus have a theological way to possess joy in the midst of despair as well as to have a more robust theology of the atonement? Drawing on wide-ranging resources from Augustine, Calvin, Karl Barth, and T. F. Torrance to Bob Dylan, the fantasy writer Ray Bradbury, and Ed Wood, the director of Plan Nine from Outer Space, Kettler seeks to bring Trinitarian and incarnational theology deep into our flesh, filled with real despair and joy, and find that Jesus is there, with his own despair, there to lift us up with his own joy.

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This book presents a dynamic picture of Jesus and relates this picture to Jesus' fundamental and underlying relationship with his Father through the Holy Spirit. The concrete expression of that relationship in Jesus' life, ministry, death, and resurrection is presented in a unified manner, avoiding the pitfall of majoring on only one of these aspects. This holistic and dynamic picture of Jesus in intimate fellowship with his Father through the Spirit gives the readers a valuable glimpse into the mystery of the Trinity and invites them to reflect on what it means to follow Jesus as individuals and as communities in the context of the twenty-first century with its many challenges.

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In the twelfth century, an Italian monk named Joachim caught the attention of the Christian West by announcing the Three Ages of the World. Joachim arrived at his formulation by a meshing of the Christian Trinity with the Old and New Testaments, proclaiming–in sequence–the Age of the Father, the Age of the Son, and the Age of the Holy Spirit.
In the early modern period, however, archaeologists uncovered the remains of an agrarian village social stratum that predates the rise of civilization. The divinity of this period was the Mother Goddess, a divinity that civilized monotheism, with its strict Father God, steadily and severely repressed. Paul Gilk has modified Joachim's Three Ages revelation by placing this newly discovered Age of the Mother at the beginning of Joachim's sequence.
But it's obvious that Mother, Father, Son, and Holy Spirit are not psychologically coherent or linguistically consistent. The only way to make semantic sense of Joachim's enlarged formulation is to recognize the Age of the Holy Spirit as the Age of the Daughter, for if there's a Mother, a Father, and a Son, then the Holy Spirit implicitly and quietly reveals Herself as Daughter. With this understanding, it's possible to discern the prophetic power and transformative cultural significance of both the contemporary women's movement and the feminine-Earth sensibility of the growing ecological outrage.
Gilk goes on to assert that the radical servanthood and radical stewardship contained within Jesus' «kingdom of God» proclamation is, at least in part, an attempt to spiritually reconnect with the agrarian village culture of the Mother's Age; but it's also a lifting of that Age to a finer spirituality and toward an ethically Green political order.
The «kingdom of God» is Green, Gilk says, and its overarching divinity is the Daughter. The Age of the Daughter is Green and is struggling to be born.

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In A Pacifist Way of Knowing: John Howard Yoder's Nonviolent Epistemology, editors Christian Early and Ted Grimsrud gather the scattered writings of Yoder on the theme of the relationship between gospel, peace, and human ways of knowing. In them, they find the beginnings of a pacifist theology of knowledge that rejects strategies of empire while at the same time avoids a self-defeating relativism.

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SINCE 2002, THE SYMPOSIUM NEW WINE, NEW WINESKINS HAS OFFERED AN OPPORTUNITY for young Catholic moral theologians to engage in shared work and conversation. Here, the fruits of these labors are gathered into one collection, which represents the wide scope of the future of Catholic sexual ethics. This volume offers the first collection of a new generation's approaches to Catholic sexual ethics. The collection displays young scholars with diverse views, yet whose work moves beyond the impasses that have beset the field. The volume offers original and engaging essays on a variety of topics, from the hook-up culture and dating violence, to cohabitation and homosexuality, to contraception and natural family planning, to the promises and pitfalls of «the theology of the body.» The authors display a fresh engagement with these issues in conversation with the Christian tradition and with contemporary culture. David Cloutier provides an introduction that locates this work within the past decades of Catholic scholarship, and articulates new categories for future work. The essays also offer practical insights and models that will interest pastors and lay ministers, as well as scholars.

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At a time when the Western church is having to come to terms–painfully and often reluctantly–with its diminished social and intellectual status in the world following the collapse of Christendom, we find ourselves, as interpreters of Paul, increasingly impressed by the need to relocate his writings in their historical context. That is not a coincidence. The Future of the People of God is an attempt to make sense of Paul's letter to the Romans at the intersection of these two developments. It puts forward the argument that we must first have the courage of our historical convictions and read the text before Christendom, from the limited, shortsighted perspective of an emerging community that dared to defy the gods of the ancient world. This act of imaginative, critical engagement with the text will challenge many of our assumptions about Paul's «gospel of God,» but it will also put us in a position to reconstruct an identity and purpose for the people of God after Christendom that is both biblically and historically coherent

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Scott Bader-Saye Frederick Christian Bauerschmidt Michael Baxter Daniel M. Bell Jr. Jana Marguerite Bennett Michael G. Cartwright William T. Cavanaugh Peter Dula Chris K. Huebner Kelly S. Johnson D. Stephen Long M. Therese Lysaught David Matzko McCarthy Joel James Shuman J. Alexander Sider Jonathan Tran Paul J. Wadell Theodore Walker Jr.

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Since the publication of Max Weber's classic, The Protestant Ethic and the Spirit of Capitalism, it has long been assumed that a distinctly Protestant ethos has shaped the current global economic order. Against this common consensus, Kathryn D. Blanchard argues that the theological thought of John Calvin and the Protestant movement as a whole has much to say that challenges the current incarnation of the capitalist order. This book develops an approach to Christian economic ethics that celebrates God's gift of human freedom, while at the same time acknowledging necessary, and indeed vital, limitations in the context of material and social life. Through sustained interaction with such unlikely dialogue partners as Adam Smith, Milton Friedman, Deirdre McCloskey, and Muhammad Yunus, this book shows that the virtues of self-denial, neighbor love, and sympathy have been quite at home in the capitalism of the past, and can be again. Though self-interest has enjoyed several decades as the unquestioned ruling principle of American economics, other-interest is steadily coming back into view, not only among Christian ethicists, but among economists as well. This book explores the important implications of this shift in economic thinking from a theological perspective.

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