LITMIR.BIZ

"In this dark, when we all talk at once, some of us must learn to whistle."
In this comprehensive collection of his work, Craig Keen's voice emerges as that of a theologian who has indeed learned to whistle. In a day when much of what passes for academic «theology» is careful to maintain a safe distance from any determinate act of faith or work of praise, Keen evinces a single-minded determination to think and to speak, to write and to live doxologically. And whether writing or lecturing, teaching or conversing, Keen understands theology to be nothing less than an invitation to work out one's faith with fear and trembling.
Throughout this volume Keen argues that the life, death, and resurrection of Jesus disrupt all metaphysical attempts to determine the reality of «God,» and suggests instead that theology is to be done liturgically and eucharistically–as the work of a people whose labor is carried out with open hands, free from all attempts to grasp and control. Keen discusses doctrinal issues–the Trinity, incarnation, creation–as well as a number of critical theological concerns–church and culture, justice, holiness, Christian education–in this light. The result is a profound set of reflections on the ways in which the word of the cross simultaneously transgresses our constructions of «God» and gives us to live transgressively in love.

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Around the turn of the twentieth century, revivalist Protestantism in America splintered into multiple pieces. Few persons of that era knew as many of the central figures of the splinter groups as Aaron Merritt Hills. Originally a Congregationalist who studied under Finney at Oberlin, Hills was a dyed-in-the-wool postmillennial revivalist until his death in 1935. While a Congregationalist, he befriended Reuben A. Torrey and made an enemy of Washington Gladden. In 1895 he joined the Holiness Movement after his experience of Spirit baptism. For the next forty years he founded colleges, held holiness revivals in both America and Britain, and wrote voluminously.
While Hills himself is a lesser-known figure in the story of American Christianity, because of the many embroilments of his life, his story offers a unique window into the relationship between the Holiness Movement, Fundamentalism, Pentecostalism, American liberalism, and the Social Gospel Movement.

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Aging Successfully offers suggestions for greater satisfaction and happiness for people over age fifty. It raises spiritual and emotional issues such as how to deal with depression and gives specific action steps. This book is packed full of practical help; it is a road map for aging, especially during economically challenging days. This practical, easy-to-read book provides wisdom and time-tested counsel for a happy and highly productive second half of life. When Dave Gallagher was considering retirement, he wanted help with financial planning and retirement living options, so he began compiling resources. Dr. Gallagher combines the information he gained with principles that he gained in working with hundreds of people over the years, and compiled them into this book. The principles come from personal experience, research, and helping people age successfully. The author draws from his experience of ten years as senior pastor in an age-restricted community designed to reach people over age fifty.

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Spanning various regions of Sub-Saharan Africa, the authors of this volume come together to explore the complex relationship between religion and democracy in contemporary Africa. As a result of the end of the Cold War and the fall of the Soviet Union, many African countries have come to the realization, however partial, that political and social change is inevitable in spite of government heavy-handedness and threats. It has also become evident that no political system that refuses to permit freedom of political expression and alternative systems of governance could continue to be sustained.
It is in precisely this political climate that religious institutions have collaborated with other elements of civil society to call for political reforms, with the church often becoming the prominent voice against oppressive governments in countries such as Kenya and South Africa. It is the purpose of this book to assess how religion shapes political issues and to what extent religious forces influence the civil society. By acknowledging the role of the civil society, the essays recognize the resilience that comes out of Africa even when the sociopolitical situation seems unbearable.

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Dietrich Bonhoeffer's perplexing and controversial shift from admitted pacifism to tyrannicide has been the source of scholarly and popular inspiration and criticism. How could an admitted Christian pacifist be involved in a plot to assassinate a political figure? Is there a way to understand and explain this phenomenon comprehensive enough to encompass all relevant data? One that takes into account the nuances of Bonhoeffer's theology and all of the elements of his complex historical and personal contexts? This study attempts to offer an explanation by linking Bonhoeffer's political thinking and action with his understanding of the church-world relationship and by evaluating the changes in that thought-action dyad as his life progressed. What emerges is a portrait of a bold and visionary thinker and political agent whose church-world theology, while discontinuous, is consistent enough to be authentic and yet flexible enough to meet the extraordinary challenges presented by Nazism and its intrusion into the churches. Gides suggests that it is actually Bonhoeffer's malleable church-world thinking that ultimately distinguishes him from his theological and ecclesial contemporaries and even from the mass of German church persons and citizenry; it allowed him to confront evil by reaching beyond the constraints of traditional Lutheran thinking.

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The world's poorest people are struggling to access quality, affordable health care. Change is urgently required. Faith-based organizations deliver more than 40 percent of health services in many of the poorest places. This book argues FBOs can–and must–deliver quality health services without sacrificing their faith in the process. Dean Pallant asks an awkward question: «If its faith does not drive an FBO, whose faith does?»
Pallant visited Salvation Army health ministries in more than forty countries in four years, and this book records his global reflections structured around a practical theological model of enquiry. His goal is to identify a faithful future for hundreds of Salvation Army hospitals and clinics and thousands of congregation-based health ministries.
Pallant finds answers in the work of Karl Polanyi, John Wesley, Stanley Hauerwas, William Booth, and Luke Bretherton, among others. Pallant challenges the bio-medical definition of health and proposes a comprehensive appreciation of people as «healthy persons»–the people God created us to be.
Pallant's proposals are bold and far-reaching for the Salvation Army and other FBOs. They are insightful and challenging for everyone–of whatever faith–committed to improve the health of the poorest people.

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Reclaiming Mission as Constructive Theology offers a compelling case for the need to integrate God's mission and missional church conversation with a public and post-colonial study of World Christianity. Driven by a commitment to publicly engaged theology that takes seriously the reality of Global Christianity, Paul Chung presents a vital new model for understanding the mission of God as a dynamic word-event. This is argued in conversation with contemporary missional theology and analysis of the development of Global Christianity, and as such brings important transcultural issues to bear on contemporary American conversations about the missional church. All of this serves to innovatively stimulate this missional church conversation and more directly address the various questions that arise in pursuing mission in a multiculuralized American society.

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Like many young people in his generation, Jesse Zink had long been eager to work overseas and make the world a better place. As a missionary working in a shantytown community in South Africa, he found all that and much more–in demanding, unexpected, and surprising ways. Grace at the Garbage Dump takes readers with Jesse through his years in South Africa: struggling with AIDS patients to get life-saving drugs, coaching women through a micro-credit program, and teaching preschool students to sing (and dance) to «Johnny B. Goode.» It's a story that leads us to a deeper understanding of our world and is at once hopeful and uplifting while also being credible and serious. The headlines are dominated by disaster and despair but young people remain passionate about service to the least among us. Grace at the Garbage Dump is an invigorating call to respond to the difficulties of our time with an active and engaged faith. Whether you end up at the local soup kitchen or halfway around the world, you'll be challenged to seek God's grace in even the most adverse circumstances.

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The Holy Spirit provides access to relationship with and reflection on the Triune God. In West Africa, Christians approach the Triune God in a way that challenges the Jewish-Christian memory. Deeply rooted in their ancestral memory, where living is relationality, they embrace the Trinitarian faith, the economy of the relational God-Christ-Spirit, by expanding and reinventing their indigenous experience of God, deities, spirits, and ancestors. Christian faith-practice is marked by the spectacular dominance of the Holy Spirit, whose charisms reflect the operations of deities. African Initiated Churches (AICs), Protestant and Catholic charismatic movements, experience God-Spirit's liberating and healing hand for the enhancement and realization of communal and individual destiny (what one expects from a concerned providential deity).
This book argues that the emergent West African Trinitarian imagination is in harmony with Hebrew insight into the One and Only Yahweh of the patriarchs that assumed the dimensions of Elohim, God–experienced as a sound of sheer silence by Elijah, and proposed in utter weakness as the Only God by Deutero-Isaiah–the God that Jesus called Abba, Father. As Spirit and Life, the Holy Spirit, which is the source of all charisms (Origen), is our link to the Trinity.

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The Apostle Paul realized that he was an infant in the faith after his encounter with the Lord Jesus on the road to Damascus. He experienced what was required to become a member of Christ's body and to walk as a mature Christian. Therefore, he wanted to share these truths with the Ephesians and with us. What does he do? First, he presents doctrine regarding the Holy Spirit, the Lord Jesus Christ, and God the Father. Then, he focuses on the apostles, prophets, evangelists, pastors, and teachers. Why? He knew we needed to acquire knowledge of God's Word and develop a personal relationship with the Triune God. He concludes this portion of Scripture with comforting words and stern warnings. The former assures us of attaining spiritual maturity, whereas the latter warns against the predators espousing false doctrine, trickery, cunning craftiness, and deceit, which are only overcome by an intimate knowledge of the Son of God.

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