Challenging the commonly held assumption that the “moral majority” backed Donald Trump for purely pragmatic reasons, Du Mez reveals that Donald Trump in fact represents the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values.Jesus and John Wayne is a sweeping account of the last seventy-five years of white evangelicalism, showing how American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism, or in the words of one modern chaplain, with “a spiritual badass.” As Du Mez explains, the key to understanding this transformation is to recognize the role of culture in modern American evangelicalism. Many of today’s evangelicals may not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical popular culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done.Trump, in other words, is hardly the first flashy celebrity to capture evangelicals’ hearts and minds, nor is he the first strongman to promise evangelicals protection and power. Indeed, the values and viewpoints at the heart of white evangelicalism today—patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community—are likely to persist long after Trump leaves office.A much-needed reexamination, Jesus and John Wayne explains why evangelicals have rallied behind the least-Christian president in American history and how they have transformed their faith in the process, with enduring consequences for all of us.

    In this grounded, practical book, author Derek Olsen uses The Book of Common Prayer for a template to a deeper spiritual life. Olsen explains the purpose and intention of the prayer book with fresh insight, offering practical applications for daily living.

    She wants help and healing. She wants to hear and be heard, to see and be seen. She wants things set right.   She wants to know what is true—not partly true, or sometimes true, or almost true. She wants to see Truth itself, face-to-face. But here, now, these things are all cloudy. Hope is tinged with hurt. Faith is shaded by doubt. Lesser, broken things masquerade as love.   How does she find something permanent when the world around her is always changing, when not even she can stay the same? And if she finds it, how does she hold on?    She Reads Truth tells the stories of two women who discovered, through very different lives and circumstances, that only God and His Word remain unchanged as the world around them shifted and slipped away. Infused with biblical application and Scripture, this book is not just about two characters in two stories, but about one Hero and one Story. Every image points to the bigger picture—that God and His Word are true. Not because of anything we do, but because of who He is. Not once, not occasionally, but right now and all the time.   Sometimes it takes everything moving to notice the thing that doesn’t move. Sometimes it takes telling two very different stories to notice how the Truth was exactly the same in both of them. For anyone searching for a solid foundation to cling to, She Reads Truth is a rich and honest Bible-filled journey to finally find permanent in a world that’s passing away.

    During her lifelong service to the poorest of the poor, Mother Teresa be

    Otherness, the simple fact of being different in some way, has come to be defined as in and of itself evil. Miroslav Volf contends that if the healing word of the gospel is to be heard today, Christian theology must find ways of speaking that address the hatred of the other. Reaching back to the New Testament metaphor of salvation as reconciliation, Volf proposes the idea of embrace as a theological response to the problem of exclusion.Increasingly we see that exclusion has become the primary sin, skewing our perceptions of reality and causing us to react out of fear and anger to all those who are not within our (ever-narrowing) circle. In light of this, Christians must learn that salvation comes, not only as we are reconciled to God, and not only as we "learn to live with one another," but as we take the dangerous and costly step of opening ourselves to the other, of enfolding him or her in the same embrace with which we have been enfolded by God.Is there any hope of embracing our enemies? Of opening the door to reconciliation? Miroslav Volf, a Yale University theologian, has won the 2002 Louisville Grawemeyer Award in Religion for his book, Exclusion & Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Abingdon, 1996). Volf argues that exclusion of people who are alien or different is among the most intractable problems in the world today. He writes, It may not be too much to claim that the future of our world will depend on how we deal with identity and difference. The issue is urgent. The ghettos and battlefields throughout the world in the living rooms, in inner cities, or on the mountain ranges testify indisputably to its importance. A Croatian by birth, Volf takes as a starting point for his analysis the recent civil war and ethnic cleansing in the former Yugoslavia, but he readily finds other examples of cultural, ethnic, and racial conflict to illustrate his points. And, since September 11, one can scarcely help but plug the new world players into his incisive descriptions of the dynamics of interethnic and international strife.Exclusion happens, Volf argues, wherever impenetrable barriers are set up that prevent a creative encounter with the other. It is easy to assume that exclusion is the problem or practice of barbarians who live over there, but Volf persuades us that exclusion is all too often our practice here as well. Modern western societies, including American society, typically recite their histories as narratives of inclusion, and Volf celebrates the truth in these narratives. But he points out that these narratives conveniently omit certain groups who disturb the integrity of their happy ending plots. Therefore such narratives of inclusion invite long and gruesome counter-narratives of exclusion the brutal histories of slavery and of the decimation of Native American populations come readily to mind, but more current examples could also be found.Most proposed solutions to the problem of exclusion have focused on social arrangements what kind of society ought we to create in order to accommodate individual or communal difference? Volf focuses, rather, on what kind of selves we need to be in order to live in harmony with others. In addressing the topic, Volf stresses the social implications of divine self-giving. The Christian scriptures attest that God does not abandon the godless to their evil, but gives of Godself to bring them into communion. We are called to do likewise whoever our enemies and whoever we may be. The divine mandate to embrace as God has embraced is summarized in Paul’s injunction to the Romans: Welcome one another, therefore, just as Christ has welcomed you (Romans 15:7).Susan R. Garrett, Coordinator of the Religion Award, said that the Grawemeyer selection committee praised Volf s book on many counts. These included its profound interpretation of certain pivotal passages of Scripture and its brilliant engagement with contemporary theology, philosophy, critical theory, and feminist theory. Volf s focus is not on social strategies or programs but, rather, on showing us new ways to understand ourselves and our relation to our enemies. He helps us to imagine new possibilities for living against violence, injustice, and deception. Garrett added that, although addressed primarily to Christians, Volf's theological statement opens itself to religious pluralism by upholding the importance of different religious and cultural traditions for the formation of personal and group identity. The call to embrace the other is never a call to remake the other into one s own image. Volf who had just delivered a lecture on the topic of Exclusion and Embrace at a prayer breakfast for the United Nations when the first hijacked plane hit the World Trade Center will present a lecture and receive his award in Louisville during the first week of April, 2002.The annual Religion Award, which includes a cash prize of $200,000, is given jointly by Louisville Presbyterian Theological Seminary and the University of Louisville to the authors or originators of creative works that contribute significantly to an understanding of the relationship between human beings and the divine, and ways in which this relationship may inspire or empower human beings to attain wholeness, integrity, or meaning, either individually or in community. The Grawemeyer awards given also by the University of Louisville in the fields of musical composition, education, psychology, and world order honor the virtue of accessibility: works chosen for the awards must be comprehensible to thinking persons who are not specialists in the various fields."

    In this powerful new work, theologian James H. Cone explores these symbols and their interconnection in the history and souls of black folk. Both the cross and the lynching tree represent the worst in human beings and at the same time a thirst for life that refuses to let the worst determine our final meaning. While the lynching tree symbolized white power and black death, the cross symbolizes divine power and black life, God overcoming the power of sin and death. For African Americans, the image of Jesus, hung on a tree to die, powerfully grounded their faith that God was with them, even in the suffering of the lynching era.In a work that spans social history, theology, and cultural studies, Cone explores the message of the spirituals and the power of the blues; the passion and the engaged vision of Martin Luther King, Jr.; he invokes the spirits of Billie Holiday and Langston Hughes, Fannie Lou Hamer and Ida B. Wells, and the witness of black artists, writers, preachers, and fighters for justice. And he remembers the victims, especially the 5,000 who perished during the lynching period. Through their witness he contemplates the greatest challenge of any Christian theology to explain how life can be made meaningful in the face of death and injustice.

    But the further he studied the Bible, the more he found himself confronted by questions that could neither be answered within the rigid framework of his religious instruction or accepted among the conservative evangelical community.Rejecting the increasingly complicated intellectual games used by conservative Christians to “protect” the Bible, Enns was conflicted. Is this what God really requires? How could God’s plan for divine inspiration mean ignoring what is really written in the Bible? These questions eventually cost Enns his job—but they also opened a new spiritual path for him to follow.The Bible Tells Me So chronicles Enns’s spiritual odyssey, how he came to see beyond restrictive doctrine and learned to embrace God’s Word as it is actually written. As he explores questions progressive evangelical readers of Scripture commonly face yet fear voicing, Enns reveals that they are the very questions that God wants us to consider—the essence of our spiritual study.

    He saw the searing flames of hell, felt total isolation, smelled the putrid and rotting stench, heard deafening screams of agony, and experienced terrorizing demons. Finally the strong hand of God lifted him out of the pit. Now Wiese shares his insights on commonly asked questions such as:Is hell a literal burning place?Where is hell?Do you have a body in hell?Are there degrees of punishment in hell?Are there children in hell?Can demons torment people in hell?Can “good” people go to hell?

    But through the transformative power of grace, he discovered the God who loved and accepted unconditionally, freeing him to ask the hard questions and delve into one of Christianity's greatest taboos: doubt. In Faith, Doubt, and Other Lines I've Crossed, Jay voices the questions that Christians are thinking but won't ask as he chronicles his doubt about God, the Bible, heaven and hell, church, society, relationships, grace, and love. In the process he encourages all of us to welcome "the other", to read the Bible differently but better, to draw together in community, and to seek an unknown God of limitless grace. Brutally honest but full of grace, Jay invites everyone to cross the line, to dig deeper, and to discover a faith that is beyond belief.

    Depression is not new though, indeed the "Prince of Preachers" C.H. Spurgeon struggled with depression and talked openly about it. Here Zack Eswine draws from Spurgeon's experiences to encourage us. What Spurgeon found in his darkness can serve as a light in our own darkness. This is not a self-help guide, but rather "a handwritten note of one who wishes you well."

    They describe the factors that influence how people shift in their perspectives and become open to the Gospel. They provide practical tools to help people enter the kingdom, as well as guidelines for how new believers can live out their Christian faith.

    As a pastor and as a person with beloved family members living a gay lifestyle, Caleb had to face this issue with courage and grace. Messy Grace shows us that Jesus’s command to “love your neighbor as yourself” doesn’t have an exception clause for a gay “neighbor”—or for that matter, any other “neighbor” we might find it hard to relate to. Jesus was able to love these people and yet still hold on to his beliefs. So can you. Even when it’s messy.

    This meditation on the spiritual life has inspired readers from Thomas More and St. Ignatius Loyola to Thomas Merton and Pope John Paul I. Written by the Augustinian monk Thomas à Kempis between 1420 and 1427, it contains clear instructions for renouncing wordly vanities and locating eternal truths. No book has more explicitly and movingly described the Christian ideal:

    This inspiring, popular book has been speaking to the hearts of men for the past 10 years, and its words are still relevant. Using engaging illustrations, scriptural wisdom, practical suggestions and study questions, Kent Hughes offers a frank biblical discussion on major areas of Christian manhood: family, godliness, leadership, ministry and more. This newly revised edition is for every man who wants to know what it means to be a Christian in today's world.

    Rather, it is embarking on a once-in-an-era spiritual shift. For millions, the journey has already begun. Drawing from his work as global activist, pastor, and public theologian, McLaren challenges readers to stop worrying, waiting, and indulging in nostalgia, and instead, to embrace the powerful new understandings that are reshaping the church. In The Great Spiritual Migration, he explores three profound shifts that define the change: ∙ Spiritually, growing numbers of Christians are moving away from defining themselves by lists of beliefs and toward a way of life defined by love∙ Theologically, believers are increasingly rejecting the image of God as a violent Supreme Being and embracing the image of God as the renewing Spirit at work in our world for the common good ∙ Missionally, the faithful are identifying less with organized religion and more with organizing religion—spiritual activists dedicated to healing the planet, building peace, overcoming poverty and injustice, and collaborating with other faiths to ensure a better future for all of usWith his trademark brilliance and compassion, McLaren invites readers to seize the moment and set out on the most significant spiritual pilgrimage of our time: to help Christianity become more Christian. (less)