LITMIR.BIZ

Concerned to think intentionally about liturgy in Baptist life and thought, this book aims to address the practices of Christian worship in a theological light, examining how each brings individual Christian believers and communities of faith to a greater understanding and embodiment of the gospel. In this mode, worship becomes a seamless garment that forms disciples of Christ and opens out toward the world. In short, theology, worship, and mission all intersect in the liturgical life of the body of Christ. In addition to theological engagement with liturgical practices, Gathering Together links reflection to praxis by offering sample patterns as a guide for reenvisioning the shape of Baptist (and other free church) worship.

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Parables–used by Jesus to reveal to us the kingdom of God, used to move us from being bystanders to active recipients of God's work of revelation–are constantly at risk of being buried as «mummies of prose,» as George MacDonald puts it. We become so familiar with the language of Scripture that Jesus' parables no longer work on us in this revelatory and transforming way.
George MacDonald, the Victorian poet and theologian, observed this very process at work in Victorian society. It was a culture saturated with Christian jargon but often devoid of a profound understanding of the gospel for its own time and culture. The language of Scripture no longer penetrated people's hearts, imaginations, and attitudes; it no longer transformed people's lives. MacDonald, called to be a pastor, turned to story and more specifically the «parabolic» as a means of spiritual awakening. He created fictive worlds in which the language of Jesus would find a new home and regain its revelatory power for his particular Victorian audience.

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This book argues for the reality of multiple religious ultimates rather than just one. This entails that all the religions are not the same; they describe different religious objects, and they each provide unique forms of salvation. The immediate advantage of this approach is that it explains how all religions are equally valid without glossing over the real differences that define them. Put differently, each religion has correctly identified a piece of the puzzle that makes up Ultimate Reality.
There is, however, a limit to the plurality, and thus five distinct religious ultimates are identified: the Forms, God, A World, Creativity, and the Receptacle. One or two of these five ultimates are found within all of the world's religions, as evidenced by religious scriptures and religious experiences. Based upon these five religious ultimates, this book puts forth a novel philosophical and religious system: cosmosyntheism, a word emphasizing the likelihood that in the beginning, there was more than just God. Quite possibly, there may have been five ultimates, each sacred in its own way, none of which could have existed without the reality of the others.

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Many Pentecostal groups have forgotten their legacy of war resistance and doctrinal history opposing killing. To rectify this loss, we have catalogued Holiness and Pentecostal denominational statements on war and peace. Numerous Holiness groups and virtually all early Pentecostal groups had some form of pacifist statement against war. This antiwar collection gives us an almost uniform picture of the early Pentecostal movement as largely pacifist in orientation. The commonality of these statements across both Holiness and Pentecostal movements is evidence they are a continuous group and not two separate movements. While their early doctrines opposed killing, many named in this book are now widely considered to be stalwarts of the Religious Right, or at least staunch supporters of Christian participation in war. Our hope is that this book will frame the official position of early Pentecostals on war and peace, and encourage Pentecostals today to reflect on their antiwar heritage.

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Most of what is written on Kierkegaard today is for the college classroom and academic conferences. The guiding question of this book is that if Kierkegaard's words about Christianity are true, how do they change the way we learn and practice the Christian faith today? This book is an answer to that question. It does not enter into an extended critical discussion over the truth of Kierkegaard's ideas. Instead it just believes what Kierkegaard said and runs with it. It does that by showing how his ideas change our understanding of Christian identity, suffering and illness, worship and preaching, the Bible, baptism, prayer, marriage and divorce, criticism, and the Christian minister. Interspersed are many quotations from Martin Luther, whose thought significantly shaped Kierkegaard's. At the end of the book is a hefty collection of sermons to show how all of this can be preached in the church.
What Kierkegaard for the Church adds to our understanding of Kierkegaard is the place of the church in his thought. Because of his criticisms of the Danish state church and his stress on the need for the single individual to appropriate Christian teachings, it could be imagined that he rejected the church. But that would be to throw the baby out with the bath. The fact is that Kierkegaard remained a loyal son of the church even while he attacked it. And he did this only so he could strengthen what he loved.

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The scholarship on Martin Luther King Jr. has too often cast him in the image of the Southern black preacher and the American Gandhi, while ignoring or trivializing his global connections and significance. This groundbreaking work, written by scholars, religious leaders, and activists of different backgrounds, addresses this glaring pattern of neglect in King studies. King is treated here as both a global figure and a forerunner of much of what is currently associated with contemporary globalization theory and praxis. The contributors to this volume agree that King must be understood not only as a thinker, visionary, and social change agent in his own historical context, but also in terms of his meaning for the different generations who still appeal to him as an authority, inspiration, and model of exemplary service to humanity. The task of engaging King both in context and beyond context is fulfilled in remarkable ways in this volume, without doing essential violence to this phenomenal figure.

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Bury the Dead is a collection of personal encounters with death: stories of Alzheimer's, AIDS, cancer, hospice, suicide, murder, systemic violence, genocide, and war. In this book a teenager tenderly washes her mother's body, a community organizer cries outrage over his blood-soaked comrade, a father builds a coffin for his infant son, martyrs are honored by a former political prisoner, a young scholar's experiences in Palestine shape her reading of the Exodus narrative, and a community of gardeners plant trees at urban-core murder sites. Drawing from sources such as the peace movement, the Catholic Worker, and Occupy, these stories make connections between medicine delivery, labor picket lines, and PICC-lines; between jazz funeral secondlines and the front lines of countless struggles. Part pastoral theology, part movement history, this book powerfully demonstrates that resisting the power of death is at the heart of Christian discipleship, and that in a culture that fears death, we will only find resurrection in facing it.

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Through Iraqis' eyes–through their stories–this book «tells the truth» about what war and the U.S. government's antiterrorism policies have really meant for them. Iraqis recount the abuses they experienced in the U.S. and new Iraqi detention systems, the excessive violence, and collective punishment of the U.S.-led occupying forces, as well as tensions between Kurds and Arab Iraqis–tensions rooted in Saddam Hussein's genocide against the Kurds. Stories coming out of Iraq between 2004 and 2011 also describe the efforts of courageous and creative Iraqis speaking out against injustices and building movements of nonviolence and reconciliation. We also get a glimpse of how the author, a peace-worker, immersed in the violence and chaos of war, dealt with the pain and suffering of those around her, as well as her own personal losses and kidnapping ordeal. Her experiences strengthen her belief that the power of nonviolent suffering love (the way of Jesus) is stronger than the power of violence and force, and can break down barriers and be transformative in threatening situations. She counters the myths of the superiority of violent force to root out evil in places such as Iraq and challenges us to do all we can to prevent the tragedy of any future war.

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New Brethren in Flanders is the story of the planting and remarkable growth of Brethren churches in the Dutch-speaking part of Belgium at the end of the twentieth century. The Evangelische Christengemeenten Vlaanderen (ECV) began in the early 1970s as a result of evangelistic church-planting efforts led by a group of Canadian Christian Brethren missionaries. In just under twenty years, the ECV grew from one evangelistic, home Bible study to over thirty local churches in Flanders, the Netherlands, and Germany composed almost entirely of newly converted evangelical Christians. As one of those who grew up in these churches notes, «The Spirit of God, through the ECV's founders, built up an altogether masterly piece of work right in front of us.»

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Where in the world is the church? These articles, essays, opinion pieces, and blog posts gather around that question. If we quit on the question in despair, we are lost. If we answer it too quickly, we are not digging deeply enough. But if we hunt hard with the help of the Holy Spirit, we'll find Christ's body alive, active, working, growing, and making things new.
In Discerning the Body, Jason Byassee goes hunting for the church guided by a singular conviction–God has promised there will be a church until Christ's return. So it's out there, it's just slightly hard to find. Where is a batch of Jesus' disciples, gathering around his Word and Sacraments, living out his mission in the world? Byassee spends time among Catholics, evangelicals, mainliners, and a few non-Christians looking for signs of Christ's body. He also looks in less likely places: among athletes, in institutions, in popular culture, in the craft of writing.
It is very hard to expect to be surprised. Doesn't the expectation ruin the surprise? Yet it's Jesus who surprises us in the church. Every time we find him, we have to expect to be surprised to find him anew in some counterintuitive guise. This book is about the author's learning to expect to be astounded anew by Christ.

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