LITMIR.BIZ

Dear to the hearts of many Christians is the land of the Bible, which today is convulsed by strife. Contradictory claims about the past, present, and future of this land can bewilder us. The essays in this volume invite Christians of every denomination to share in perspectives that are solidly grounded in Scripture and tradition, yet serve as alternatives to the currently prevailing approaches. A Lutheran, two Roman Catholics, two Episcopalians (one of whom is also a member of the American Baptist Church), an Eastern Orthodox Christian, and a Congregational (United Church of Christ) pastor explore the ramifications, for today's ongoing crisis, of ancient Israel's Covenant, of the early church's theological insights, and of the post-Reformation experiences of various branches of Christianity.

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Do atonement theologies that focus on Jesus' death underwrite human violence? If so, we do well to rethink beliefs that this death is necessary to bring salvation. Focusing on the Bible's salvation story, Instead of Atonement argues for a logic of mercy to replace Christianity's traditional logic of retribution.
The book traces the Bible's main salvation story through God's liberating acts, the testimony of the prophets, and Jesus's life and teaching. It then takes a closer look at Jesus's death and argues that his death gains its meaning when it exposes violence in the cultural, religious, and political Powers. God's raising of Jesus completes the story and vindicates Jesus's life and teaching.
The book also examines the understandings of salvation in Romans and Revelation that reinforce the message that salvation is a gift of God and that Jesus's «work» has to do with his faithful life, his resistance to the Powers, and God's vindication of him through resurrection.
The book concludes that the «Bible's salvation story» provides a different way, instead of atonement, to understand salvation. In turn, this biblical understanding gives us today theological resources for a mercy-oriented approach to responding to wrongdoing, one that follows God's own model.

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Karl Barth's Christology provides a key to out-narrating the Deus absconditus, which, as Rustin Brian contends, is in fact the god of modernity. Included in this is the rejection of the logical and philosophical systems that allow for the modern understanding of God as the Deus absconditus, namely, dialectics and nominalism. This rejection is illustrated, interestingly enough, in Barth's decision to literally cover up, with a rug, Martin Luther's works in his personal library. Surely this was more than a decorative touch.
The reading of Barth's works that results from this starting point challenges much of contemporary Barth scholarship and urges readers to reconsider Barth. Through careful examination of a large body of Barth's writings, particularly in regard to the issues of the knowledge or knowability of God, as well as Christology, Brian argues that contemporary Barth scholarship should be done in careful conversation with the finest examples of both Protestant and, especially, Roman Catholic theology. Barth's paradoxical Christology thus becomes the foundation for a dogmatic ecumenicism. Barth's Christology, then, just might be able to open up possibilities for discussion and even convergence, within a church that is anything but one.

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Goicoechea explains Nietzsche's thesis that the agapeic love of Jesus is humankind's highest affirmation, even for sinners like the author's father, Joe Goicoechea, who lived it out existentially. Already before the Q scholars, Nietzsche saw this love as the essence of the Sermon on the Mount and based his philosophy upon it. Throughout the Catholic tradition agape fulfilled the affection of Empedocles, the eros of Plato, the friendship of Aristotle, and the agape of Plotinus. While, as Anders Nygren shows, modernists protested such syntheses, now postmodernists once again let agape and the four loves contribute to one another.

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Transforming Faith Communities argues for a model of being church that combines congregationalism with a constructive approach to church-state relationships. Congregationalism within a vision for a renewed Christendom is commended here as a viable option for Christian mission in the twenty-first-century world. In making this case, two movements are explored–those inspired by sixteenth-century Anabaptism and late twentieth-century Latin American liberation theology. Each movement is held up as a mirror to the other. A continuing vision for the transformation of church and society emerges from this book as a number of contemporary resonances begin to sound. These include an outline of some likely common features in the development of radical religious communities, an examination of some of the factors that create world-affirming Christian faith communities, and many examples of effective and constructive engagement with church and society across the centuries.

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Our lives move along with ups and downs, and we cope with them the best we can. But underneath there is a hunger for something more. There are times of stress such as when a loved one dies, a job is lost, a child is on a dangerous path, a difficult situation goes on and on. There are many other stressors that we all encounter.
This book offers quotations from ancient and modern authors and poems and reflections that give a thought or image that seeps through the cracks that the stresses have made, and a deeper level is reached. There a new insight occurs, a new reality is discovered, or faith and hope are renewed. William Lancaster said: «Reading these poems . . . I feel planted, secure, that all is right with the world. I put my head down on the desk like a school kid and felt that the hand of God was on my shoulder. This God said, 'Bill, I am your God. You are my child, all of you.'»
If you want a deeper and stronger faith in the God who loves you, this book can impact your life.

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Evidence of mainstream denominational decline virtually throws itself in our faces–growing religious pluralism in North America; the decline over the last half century in the salience, prestige, power, and vitality of Protestant denominational leadership; slippage in mainline membership and corresponding growth, vigor, visibility, and political prowess of conservative, evangelical, and fundamentalist bodies; patterns of congregational independence, including loosening of or removal of denominational identity, particularly in signage, and the related marginal loyalty of members; emergence of megachurches, with resources and the capacity to meet needs heretofore supplied by denominations (training, literature, expertise); growth within mainline denominations of caucuses and their alignment into broad progressive or conservative camps, often with connections to similar camps in other denominations; widespread suspicion of, indeed hostility towards, the centers and symbols of denominational identity–the regional and national headquarters; migration of individuals and families through various religious identities, sometimes out of classic Christianity altogether. Denominationalism looks doomed and is so proclaimed. It may be. However, viewing the sweep of Anglo-American history, this volume suggests how much denominations and denominationalism have changed, how resilient they have proved, how significant these structures of religious belonging have been in providing order and direction to American society, and how such enduring purposes find ever new structural/institutional expression.

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Remarkably, as many as sixty-six thousand churches are in conflict at this moment, and one-third of those will experience permanent damage. Though Christ commanded his followers to forgive, we often don't, and that lack of forgiveness poisons all of our relationships. Churches are particularly vulnerable to unforgiveness for a simple reason–no one has taught us what forgiveness actually is, how it benefits the forgiver and the forgiven, and, most importantly, how to forgive. The Road Home provides a pathway to forgiveness and healthy reconciliation for churches wounded by conflict. While the road it follows is not easy–just as forgiving is not easy–the result is an explosion of grace and restoration, taking relationships beyond where they were to where they were meant to be.

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Consumerism is a problem. It deforms individual character, our sense of obligation to one another, and our concern for future generations and the environment. Even in the aftermath of the worst economic downturn in seventy years, it remains a defining feature of Western cultures. But, beyond this assessment, neither Christian theologians and ethicists nor secular economists and sociologists have understood what drives consumerism or what can be done to counteract it. This is the problem that Bruce P. Rittenhouse solves in Shopping for Meaningful Lives. Dr. Rittenhouse analyzes economic, sociological, and psychological evidence to prove that consumers behave differently than the current theories predict.
Dr. Rittenhouse shows that consumerism functions as a religion. It provides a means of assurance that an individual life is meaningful. Because we need this assurance to live out our everyday lives, consumerism takes precedence over whatever other values a person professes–unless a person can adopt a different way to secure the meaning of his or her life. This interpretation explains how consumers actually behave. From the perspective of Christian theology, consumerism is a wrong answer to a problem of human existence that should be answered by faith in Christ.

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Social postmodernism and systematic theology can be considered the new pair in some of the most creative discussions on the future of theological method on a global scale. Both in the academy and in the public square, as well as in the manifold local and pastoral moments of ministry and community social activism, the social, the postmodern, and the theological intermingle in engaging and border-crossing ways. The Community of the Weak presents a new kind of jazzy fundamental theology with a postmodern touch, using jazz as a metaphor, writing ethnographically messy texts out of the personal windows of lived experiences, combining fragments of autobiography with theological reconstruction. A comparative perspective on North American and European developments in contemporary systematic theology serves as a hermeneutical horizon to juxtapose two continents in their very different contexts. The author proposes a systematic and fundamental theology that is more jazzy, global, and narrative, deeply embedded in pastoral ministry to tell its postmodern story.

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