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The church is unsure of itself in the twenty-first century's media culture. Some Christians denounce digital media while others embrace the latest gadgets and apps as soon as they appear. Many of us are stumbling along amidst the tweets, status updates, podcasts, and blog posts, wondering if we have ventured into a realm beyond the scope of biblical wisdom.
Though there is such a thing as «new media,» Andrew Byers reminds us that the actual concept of media is ancient, theological, and even biblical. In fact, there is such a thing as the media of God. «TheoMedia» are means by which God communicates and reveals himself–creation, divine speech, inspired writings, the visual symbol of the cross, and more.
Christians are actually called to media saturation. But the media that are to most prominently saturate our lives are the media of God.
If God creates and uses media, then Scripture provides a theological logic by which we can create and use media in the digital age. This book is not an unqualified endorsement of the latest media products or a tirade against media technology. Instead, Byers calls us to rethink our understanding of media in terms of the media of God in the biblical story of redemption.

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If you could add a book to the Bible, what would it contain? Here is one answer to that question: a «sequel» to Acts, showing the later careers of the Twelve, Paul's final travels before he faces Nero, the commission of the four Gospels, Jerusalem and its temple destroyed, the importance of the family of Jesus, and how close the apostles got to «the ends of the earth» in spreading the gospel. The Apostles after Acts includes a commentary that explains how the text was reconstructed from ancient sources and historical research. Here is a creative approach to the little-known but critical period when the New Testament record stops–and Christianity is just beginning.

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This book proposes new and comprehensive chiastic structures as well as new unifying themes for the often-neglected New Testament letters of 1 Peter, 2 Peter, and Jude. In accord with these structures, which organize the oral performance of these letters in a context of communal worship, the subtitle of the book, «Worship Matters,» expresses the letters' main concern. By «worship» is meant not only liturgical worship but also the ethical behavior that complements it for a holistic way of worshiping God. «Matters» refers not only to the «matters» or issues regarding worship in these letters but also to the fact that worship «matters» in the sense of making an all-important difference to Christian living, not only for the original audiences of letters, but equally for their contemporary audience. Accordingly, this book proposes that: 1 Peter exhorts its audience to worship for life, both present and eternal, through the sufferings of Jesus Christ; 2 Peter exhorts its audience to worship in the knowledge regarding the final coming of our Lord and Savior Jesus Christ; and Jude exhorts its audience to worship in the mercy and love of God through our Lord Jesus Christ.

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What does geography have to do with the incarnation of God and with our spiritual lives as Christians? We will embark on a theological road trip that explores how geographies are at the heart of understanding of God's incarnation in the world. It is no surprise to Christians that the center of the incarnation is the person of Jesus Christ–God in flesh made manifest. However, it might be a stretch for some Christians to imagine that the promise that God has become flesh is not only in a person but also in a place: in the creation. Christians need to expand what incarnation means and what it means to be created in the image of God so that the scope of God's creative and redemptive action and work indeed reaches to the scope of all things: from the outer reaches of space to the inner reaches of our hearts. To be the creatures of God that God calls us to be requires a kind of dual citizenship: within the details of our daily life, attending to the needs of our neighbors, simultaneously knowing we are part of a greater cosmos whose future is still unfolding.

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This book draws Soren Kierkegaard and Luce Irigaray into conversation on the nature and ethics of sexual difference. While these two initially seem like doubtful dialogue partners, the conversation between them yields a rich and compelling account of intersubjectivity between man and woman–an account that moves beyond the limited and tired debate over egalitarianism vs. complementarianism. Through engagement with Irigaray and Kierkegaard, this book develops a constructive, theological ethics of sexual difference that focuses on an epistemological and subjective gap that sets man and woman at a decisive distance from each other. They are a mystery to each other. Yet it is also an ethical framework that allows woman and man to encounter one another in ways that respect the independence, subjectivity, and becoming of each. Above all, this is a theological ethics of sexual difference that centers on Jesus Christ, who is defined as the middle term in every relationship and whose love command defines the encounter between man and woman in difference.

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The book of Proverbs is a cornucopia of practical wisdom on a variety of topics. The insights and truths covered in this book of ancient Hebrew Wisdom literature run the gamut including the nature of true wisdom and understanding, vices and virtues, relationships and roles, priorities, planning for the future, how to communicate, and how to manage one's resources.
In recent decades, the book of Proverbs has increasingly become the focus of attention for Christians who wish to live lives more in tune with God's principles. In particular, Christian thinkers have begun to correlate biblical principles with the study of effective leadership.
Yost examines the subject of godly leadership by using the book of Proverbs as his springboard. This is a scholarly, yet deeply devotional, study of the leader's priorities, the leader's plans, and the leader's speech. Once you have read this book, you will never look at the book of Proverbs or the subject of leadership the same way again.

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The language of holiness seems outdated. It is a word that comes to us thwarted by a negative history, associated with undesirable restrictions and oppressive legalisms.
What do you do with a term that has been negatively socialized, even among churches, when the God of the Bible clearly states that He wants His people to be holy?
Holy Spirit, Holy Living aims to dust off the discarded idiom and rediscover the depth and splendor of holiness. What are some practical implications for theological and spiritual practice? Two broad categories express the particularity of the Church in the world. As such the Church must maintain peculiarity to the world. First, holiness properly understood speaks to being and acting in a way that reflects both a regenerated life in Christ and the ongoing renewal in Christ by the power of the Holy Spirit. Secondly, holiness as a lifestyle must include at least three principles: rest, being, and doing. These three standards undergird a life of conviction of faith and practice, worship for God, and service to others.
A holy life follows Christ and is Spirit-filled. It is unbent by society, which is numb to what God wants.

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The eighteenth-century Puritan theologian Jonathan Edwards has become popular again in contemporary theological discussion. Central to Edwards' theology is his concept of beauty. Delattre wrote the standard work on this topic half a century ago. However, Delattre approaches Edwards mainly as a philosopher, and he does not address how Edwards employs the concept of beauty to explain and defend traditional Reformed doctrines. Recent writings by McClymond, Holmes, and others have shown that defending the Reformed tradition is a fundamental concern of Edwards. This work reveals how Edwards, starting with the common notion that beauty means the appropriate proportional relationship, develops a theological aesthetic that contributes to a rational understanding of major doctrines such as the Trinity, Christology, and eschatology. It shows that Edwards is both an innovative speculative theologian and a staunch defender of Reformed orthodoxy.

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How can one believe in an age of doubt? How can we name the mystery of God in human words? Does nature speak of the glory of God? Does science undermine faith? Is the problem of evil unanswerable? In this volume scientists, theologians, philosophers, as well as a historian and social scientist, take seriously the challenge of knowing and speaking about God in an age of doubt and challenge. All New Zealand writers, the authors reflect a variety of styles, inputs, and assumptions from «down under.» Some look to answer new atheists directly, others point out links between belief and unbelief in any age. There are essays that show us new ways of reading old texts. Scientists reflect on nature, its signs, and its obscurity. We are confronted also with the mixed picture of belief and unbelief that the last few hundred years reveals to us. Most of these essays have come out of seminars and conferences put on by TANSA (Theology and the Natural Sciences in Aotearoa), a forum for discussion and interpretation amongst scientists and theologians in New Zealand.

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This volume brings together a decade of reflection at the intersection of culture, economics, and theology. Addressing topics ranging from the family to work, politics, and the church, Jordan J. Ballor shows how the Christian faith calls us to get involved deeply and meaningfully in the messiness of the world. Drawing upon theologians and thinkers from across the great scope of the Christian tradition, including Augustine, Thomas Aquinas, Martin Luther, Abraham Kuyper, and Dietrich Bonhoeffer, and engaging a variety of current figures and cultural phenomena, these essays connect the timeless insights of the Christian faith to the pressing challenges of contemporary life.

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