How should members of the church interact with such a culture, especially as deeply enmeshed as most of us have become? D. A. Carson applies his masterful touch to this problem. He begins by exploring the classic typology of H. Richard Niebuhr with its five Christ-culture options. Carson proposes that these disparate options are in reality one still larger vision. Using the Bible's own story line and the categories of biblical theology, he clearly lays out that unifying vision. Carson acknowledges the helpfulness of Niebuhr's grid and similar matrices but warns against giving them canonical force. More than just theoretical, Christ and Culture Revisited is also designed practically to help Christians untangle current messy debates on living in the world. Carson emphasizes that the relation between Christ and culture is not limited to an either/or cultural paradigm -- Christ against culture or Christtransforming culture. Instead Carson offers his own paradigm in which all the categories of biblical theology must be kept in mind simultaneously to inform the Christian worldview. While many other books on culture interact with Niebuhr, none of them takes anything like the biblical-theological approach adopted here. Groundbreaking and challenging, Christ and Culture Revisited is a tour de force.

    They offer us an all-or-nothing package deal—in short, a secular creed.In this provocative book, Rebecca McLaughlin helps us disentangle the beliefs Christians gladly affirm from those they cannot embrace, and invites us to talk with our neighbors about the things that matter most. Far from opposing love across difference, McLaughlin argues, Christianity is the original source and firmest foundation for true diversity, equality, and life-transforming love.

    Cited by politicians as diverse as Hillary Clinton and John McCain, Niebuhr’s masterpiece on the incongruity between personal ideals and political reality is both an indictment of American moral complacency and a warning against the arrogance of virtue. Impassioned, eloquent, and deeply perceptive, Niebuhr’s wisdom will cause readers to rethink their assumptions about right and wrong, war and peace. “[Niebuhr] is one of my favorite philosophers. I take away [from his works] the compelling idea that there’s serious evil in the world, and hardship and pain. And we should be humble and modest in our belief we can eliminate those things. But we shouldn’t use that as an excuse for cynicism and inaction. I take away . . . the sense we have to make these efforts knowing they are hard.”—President Barack Obama  “The supreme American theologian of the twentieth century.”—Arthur Schlesinger Jr., New York Times“Niebuhr is important for the left today precisely because he warned about America’s tendency—including the left’s tendency—to do bad things in the name of idealism. His thought offers a much better understanding of where the Bush administration went wrong in Iraq.”—Kevin Mattson, The Good Society “Irony provides the master key to understanding the myths and delusions that underpin American statecraft. . . . The most important book ever written on USforeign policy.”—Andrew J. Bacevich, from the Introduction

    Christendom, according to Malcolm Muggeridge, is something quite different than Christianity. Christ said his kingdom was not of this world; Christendom, on the other hand, is of this world and, like every other human creation, subject to decay and eventual desolation. In this book, Muggeridge perceptively explores the downfall of Christendom, indicating some of the contributing factors to its collapse.

    Unsparing in his judgment, Mark Noll ask why the largest single group of religious Americans--who enjoy increasing wealth, status, and political influence--have contributed so little to rigorous intellectual scholarship in North America. In nourishing believers in the simple truths of the gospel, why have evangelicals failed at sustaining a serious intellectual life and abandoned the universities, the arts, and other realms of "high" culture? Noll is probing and forthright in his analysis of how this situation came about, but he doesn't end there. Challenging the evangelical community, he sets out to find, within evangelicalism itself, resources for turning the situation around.

    All injustice affects others, so talking about justice that isn't social is like talking about water that isn't wet or a square with no right angles. But the Bible's call to seek justice is not a call to superficial, kneejerk activism. We are not merely commanded to execute justice, but to "truly execute justice." The God who commands us to seek justice is the same God who commands us to "test everything" and "hold fast to what is good."Drawing from a diverse range of theologians, sociologists, artists, and activists, Confronting Injustice without Compromising Truth, by Thaddeus Williams, makes the case that we must be discerning if we are to "truly execute justice" as Scripture commands. Not everything called "social justice" today is compatible with a biblical vision of a better world. The Bible offers hopeful and distinctive answers to deep questions of worship, community, salvation, and knowledge that ought to mark a uniquely Christian pursuit of justice. Topics addressed include:RacismSexualitySocialismCulture WarAbortionTribalismCritical TheoryIdentity PoliticsConfronting Injustice without Compromising Truth also brings in unique voices to talk about their experiences with these various social justice issues, including:Michelle-Lee BarnwallSuresh BudhaprithiEddie ByunFreddie CardozaBecket CookBella DanusiarMonique DusonOjo OkeyeEdwin RamirezSamuel SeyNeil ShenviWalt SobchakIn Confronting Injustice without Compromising Truth, Thaddeus Williams transcends our religious and political tribalism and challenges readers to discover what the Bible and the example of Jesus have to teach us about justice. He presents a compelling vision of justice for all God's image-bearers that offers hopeful answers to life's biggest questions.

    If religion is perceived as being part of the problem, Rabbi Sacks argues, then it must also form part of the solution. When religion becomes a zero-sum conceit—that is, my religion is the only right path to God, therefore your religion is by definition wrong—and individuals are motivated by what Rabbi Sacks calls “altruistic evil,” violence between peoples of different beliefs appears to be the only natural outcome.   But through an exploration of the roots of violence and its relationship to religion, and employing groundbreaking biblical analysis and interpretation, Rabbi Sacks shows that religiously inspired violence has as its source misreadings of biblical texts at the heart of all three Abrahamic faiths. By looking anew at the book of Genesis, with its foundational stories of Judaism, Christianity, and Islam, Rabbi Sacks offers a radical rereading of many of the Bible’s seminal stories of sibling rivalry: Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers, Rachel and Leah.   “Abraham himself,” writes Rabbi Sacks, “sought to be a blessing to others regardless of their faith. That idea, ignored for many of the intervening centuries, remains the simplest definition of Abrahamic faith. It is not our task to conquer or convert the world or enforce uniformity of belief. It is our task to be a blessing to the world. The use of religion for political ends is not righteousness but idolatry . . . To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege.” Here is an eloquent call for people of goodwill from all faiths and none to stand together, confront the religious extremism that threatens to destroy us, and declare: Not in God’s Name.

    A spiritual history ranging from the first English settlements to the present day, the book is also a lively, deeply learned meditation on hope.Andrew Delbanco tells of the stringent God of Protestant Christianity, who exerted immense force over the language, institutions, and customs of the culture for nearly 200 years. He describes the falling away of this God and the rise of the idea of a sacred nation-state. And, finally, he speaks of our own moment, when symbols of nationalism are in decline, leaving us with nothing to satisfy the longing for transcendence once sustained by God and nation.From the Christian story that expressed the earliest Puritan yearnings to New Age spirituality, apocalyptic environmentalism, and the multicultural search for ancestral roots that divert our own, The Real American Dream evokes the tidal rhythm of American history. It shows how Americans have organized their days and ordered their lives--and ultimately created a culture--to make sense of the pain, desire, pleasure, and fear that are the stuff of human experience. In a time of cultural crisis, when the old stories seem to be faltering, this book offers a lesson in the painstaking remaking of the American dream.

    But William Cavanaugh argues that religious fervor never left -- it has only migrated toward a new object of worship. In Migrations of the Holy he examines the disconcerting modern transfer of sacred devotion from the church to the nation-state. In these chapters Cavanaugh cautions readers to be wary of a rigid separation of religion and politics that boxes in the church and sends citizens instead to the state for hope, comfort, and salvation as they navigate the risks and pains of mortal life. When nationality becomes the primary source of identity and belonging, he warns, the state becomes the god and idol of its own religion, the language of nationalism becomes a liturgy, and devotees willingly sacrifice their lives to serve and defend their country. Cavanaugh urges Christians to resist this form of idolatry, to unthink the inevitability of the nation-state and its dreary party politics, to embrace radical forms of political pluralism that privilege local communities -- and to cling to an incarnational theology that weaves itself seamlessly and tangibly into all aspects of daily life and culture. Read more about the book in a blog post by Cavanaugh on EerdWord.

    This is a book about how to get started.Providence College professor Anthony Esolen, blunt and prophetic, makes the case that the decay of Western civilization is alarmingly advanced.Our sickly, sub-pagan state resembles a bombed-out city. We have to assess the damage, but merely lamenting it does no good. There is work to be done. The first step is the restoration of truth. America's most powerful institutions - including the government - are mass producers of deceit. We have to recognize the lies and clear our minds of cant.Our culture produces only the drab or the garish. We must restore beauty in art, architecture, music, and worship. There are two things wrong with our schools everything our children don't learn in them, and everything they do learn. Public schools are beyond reform; we have to start over. Our universities are as bad as our schools. A few can be saved, but for the most part, we must build new ones. In fact, this is already being done. We have to support these efforts as if our children's souls depended on it.Repudiating the Sexual Revolution, that prodigious engine of misery, requires more than zipping up. The modern world has made itself ignorant about sex in particular that there are two of them and they're profoundly different. We must restore manhood and womanhood.In our servile economy, we raise bureaucrats not craftsmen. We must rediscover how to make things that are beautiful and lasting the products of human work. And we must dispense with the rent-seekers the proliferating middlemen whose own work contributes nothing. We have turned sports into a job for our children. Instead of playing we work out.A genuine civilization is based on celebration. We must restore play to human life, seeing all the other days of the week in light of the Sabbath. The gigantic scale of government has made us a nation of idiots, incapable of attending to public affairs and the common good. We must insist that the Constitution is not whatever judges say it is, complying with but not obeying their edicts while we reclaim our freedom of religion one outdoor procession, one public lecture, one parish picnic at a time. We must love this world, but we have here no abiding city. The great division is between those who place all their hope in the present life and those who know that we are pilgrims. There is no retreat, but take courage we have our map.Let us begin.

    In this brilliant study (his best-known and most controversial), he opposes the Marxist concept of dialectical materialism and its view that change takes place through "the struggle of opposites." Instead, he relates the rise of a capitalist economy to the Puritan determination to work out anxiety over salvation or damnation by performing good deeds — an effort that ultimately discouraged belief in predestination and encouraged capitalism. Weber's classic study has long been required reading in college and advanced high school social studies classrooms.

    Since joining Barna in 1995, David has designed and analyzed nearly five hundred studies for a variety of churches, nonprofits, and corporations. He and George Barna write a free research report published online at www.barna.org. David and his wife Jill have three children and live in Ventura, California.Gabe Lyons founded Fermi Project, a broad collective of innovators, social entrepreneurs, and church and society leaders working together to make positive contributions to culture (www.fermiproject.com). Prior to Fermi Project, Gabe cofounded Catalyst, a national gathering of young leaders, while serving as vice president for John Maxwell's INJOY organization. Gabe, his wife Rebekah, and their three children reside in Atlanta, Georgia.To meet the contributors and learn more about this book and the conversations it is creating, visit www.unchristian.com.This work was commissioned by Fermi Project.The New Testament writer Paul told the first-century Christians: "You yourselves are our letter . . . known and read by everybody."When a person "reads" your life, what does it say? What does your faith look like to outsiders?A major new research project, unveiled for the first time in this book, describes the increasingly negative reputation of Christians, especially among young Americans.The research shows that Christians are best known for what they are against. They are perceived as being judgmental, antihomosexual, and too political. And young people are quick to point out they believe that Christianity is no longer as Jesus intended. It is unChristian.It shouldn't be this way.What Christians believe may not be popular, but Paul also advised the first believers to "live wisely among those who are not Christians" and to "let your conversation be gracious and effective."In this eye-opening book, David Kinnaman and Gabe Lyons--along with more than two dozen leading voices within Christianity--unpack the major criticisms leveled against Christians. Understand why those negative images exist and how you can best represent Jesus to your friends, neighbors, and co-workers.Your life is an open book. Is it unChristian?

    This led him to recast, by cutting and pasting from the gospels, a new narrative of the life and teachings of Jesus, where, according to Jefferson, there will be found remaining the most sublime and benevolent code of morals which has ever been offered to man.

    Budziszewski presents and defends the natural-law tradition in what is at once a primer for students and a vigorous argument for scholars. Written on the Heart expounds the work of the leading architects of theory on natural law, including Aristotle, Thomas Aquinas and John Locke. It also takes up contemporary philosophy, theology and political science, colorfully running against the intimidating tide of advanced pluralism that finds natural law so difficult to tolerate.

    In this classic book Carl F. H. Henry, the father of modern fundamentalism, pioneered a path for active Christian engagement with the world -- a path as relevant today as when it was first staked out.Now available again and featuring a new foreword by Richard J. Mouw, The Uneasy Conscience of Modern Fundamentalism offers a bracing world-and-life view that calls for boldness on the part of the evangelical community. Henry argues that a reformation is imperative within the ranks of conservative Christianity, one that will result in an ecumenical passion for souls and in the power to meaningfully address the social and intellectual needs of the world.