Spreading from academia into mainstream media, the suggestion that diversity of doctrine in the early church led to many competing orthodoxies is indicative of today's postmodern relativism. Authors K�stenberger and Kruger engage Ehrman and others in this polemic against a dogged adherence to popular ideals of diversity.K�stenberger and Kruger's accessible and careful scholarship not only counters the Bauer Thesis using its own terms, but also engages overlooked evidence from the New Testament. Their conclusions are drawn from analysis of the evidence of unity in the New Testament, the formation and closing of the canon, and the methodology and integrity of the recording and distribution of religious texts within the early church.

    Humans–as Augustine noted–are "desiring agents," full of longings and passions; in brief, we are what we love.James K. A. Smith focuses on the themes of liturgy and desire in "Desiring the Kingdom," the first book in what will be a three-volume set on the theology of culture. He redirects our yearnings to focus on the greatest good: God. Ultimately, Smith seeks to re-vision education through the process and practice of worship. Students of philosophy, theology, worldview, and culture will welcome "Desiring the Kingdom," as will those involved in ministry and other interested readers.

    But why have efforts to change the world by Christians so often failed or gone tragically awry? And how might Christians in the 21st century live in ways that have integrity with their traditions and are more truly transformative? In To Change the World, James Davison Hunter offers persuasive—and provocative—answers to these questions.Hunter begins with a penetrating appraisal of the most popular models of world-changing among Christians today, highlighting the ways they are inherently flawed and therefore incapable of generating the change to which they aspire. Because change implies power, all Christian eventually embrace strategies of political engagement. Hunter offers a trenchant critique of the political theologies of the Christian Right and Left and the Neo-Anabaptists, taking on many respected leaders, from Charles Colson to Jim Wallis and Stanley Hauerwas. Hunter argues that all too often these political theologies worsen the very problems they are designed to solve. What is really needed is a different paradigm of Christian engagement with the world, one that Hunter calls "faithful presence"—an ideal of Christian practice that is not only individual but institutional; a model that plays out not only in all relationships but in our work and all spheres of social life. He offers real-life examples, large and small, of what can be accomplished through the practice of "faithful presence." Such practices will be more fruitful, Hunter argues, more exemplary, and more deeply transfiguring than any more overtly ambitious attempts can ever be.Written with keen insight, deep faith, and profound historical grasp, To Change the World will forever change the way Christians view and talk about their role in the modern world.

    But his argument isn't limited to being merely "against." Leithart reveals a much larger vision of Christian society, defined by the stories, symbols, rituals, and rules of a renewed community-the city of God.

    The present crisis in our culture is the greatest since the first century. Many commentators on the present scene believe that the entire world is moving into a period of neo-tribalism. In this striking book, theologian James B. Jordan argues that this cultural change is part of God's ongoing plan for humanity, the plan by which the Holy Spirit grows God's daughter, humanity, into a bride for His Son. The present crisis provides a tremendous opportunity for the Christian Church to challenge and transform the world as never before. Here, Jordan points to how this can be done. While many view the present crisis with dismay, and are looking backwards to older traditions, Jordan argues that God is calling us forward, and that the Bible points the way.

    The light of the Christian faith is flickering out all over the West, and only the willfully blind refuse to see it. From the outside, American churches are beset by challenges to religious liberty in a rapidly secularizing culture. From the inside, they are being hollowed out by the departure of young people and a watered-down pseudo-spirituality. Political solutions have failed, as the triumph of gay marriage and the self-destruction of the Republican Party indicate, and the future of religious freedom has never been in greater doubt. The center is not holding. The West, cut off from its Christian roots, is falling into a new Dark Age. The bad news is that the roots of religious decline run deeper than most Americans realize. The good news is that the blueprint for a time-tested Christian response to this decline is older still. In The Benedict Option, Dreher calls on traditional Christians to learn from the example of St. Benedict of Nursia, a sixth-century monk who turned from the chaos and decadence of the collapsing Roman Empire, and found a new way to live out the faith in community. For five difficult centuries, Benedict's monks kept the faith alive through the Dark Ages, and prepared the way for the rebirth of civilization. What do ordinary 21st century Christians -- Catholic, Protestant, and Orthodox -- have to learn from the teaching and example of this great spiritual father? That they must read the signs of the times, abandon hope for a political solution to our civilization's problems, and turn their attention to creating resilient spiritual centers that can survive the coming storm. Whatever their Christian tradition, they must draw on the secrets of Benedictine wisdom to build up the local church, create countercultural schools based on the classical tradition, rebuild family life, thicken communal bonds, and develop survival strategies for doctors, teachers, and others on the front lines of persecution. Now is a time of testing, when believers will learn the difference between shallow optimism and Christian hope. However dark the shadow falling over the West, the light of Christianity need not flicker out. It will not be easy, but Christians who are brave enough to face the religious decline, reject trendy solutions, and return to ancient traditions will find the strength not only to survive, but to thrive joyfully in the post-Christian West. The Benedict Option shows believers how to build the resistance and resilience to face a hostile modern world with the confidence and fervor of the early church. Christians face a time of choosing, with the fate of Christianity in Western civilization hanging in the balance. In this powerful challenge to the complacency of contemporary Christianity, Dreher shows why those in all churches who fail to take the Benedict Option aren't going to make it.

    While baby boomers have flocked to churches that did not look or sound like church, it seems these churches do not so broadly capture the passions of today's twenty-something evangelicals. In fact, a desire for transcendence and tradition among young evangelicals has contributed to a Reformed resurgence.For nearly two years, Christianity Today journalist Collin Hansen visited the chief schools, churches, and conferences of this growing movement. He sought to describe its members and ask its leading pastors and theologians about the causes and implications of the Calvinist resurgence. The result, Young, Restless, Reformed, shows common threads in their diverse testimonies and suggests what tomorrow's church might look like when these young evangelicals become pastors or professors.

    Now the bestselling author of "unChristian" trains his researcher's eye on these young believers. Where Kinnaman's first book "unChristian" showed the world what outsiders aged 16-29 think of Christianity, "You Lost Me" shows why younger Christians aged 16-29 are leaving the church and rethinking their faith. Based on new research, "You Lost Me" shows pastors, church leaders, and parents how we have failed to equip young people to live "in but not of" the world and how this has serious long-term consequences. More importantly, Kinnaman offers ideas on how to help young people develop and maintain a vibrant faith that they embrace over a lifetime.

    From the iPod design to Google’s uncluttered homepage, simple ideas are changing the world.Multi-awarded #1 national bestseller Simple Church guides Christians back to the simple gospel-sharing methods of Jesus. No bells or whistles required. Based on case studies of 400 American churches, Thom Rainer and Eric Geiger prove the disciple-making process is often too complex. Simple churches thrive by taking four ideas to heart: Clarity. Movement. Alignment. Focus.Simple Church examines each idea, clearly showing why it is time to simplify.

    Gregory the great, to the Great Schism and through the Reformation, Phyllis Tickle notes that every 500 years the church has been rocked by massive transitions. Remarkably enough, Tickle suggests to us that we live in such a time right now. The Great Emergence Examines history, social upheaval, and current events, showing how a new form of Christianity is rising within postmodern culture. Anyone interested in the future of the church in America, no matter what their personal affiliation, will find this book a fascinating exploration.

    Maybe we don't want to ask it. But viral videos, digital images, and other spectacles surround us in every direction--competing for our time, our attention, our lust, and our money. So we let our lazy eyes feed on whatever comes our way. As a result, we never stop to consider the consequences of our visual diet on our habits, desires, and longings.Journalist Tony Reinke asked these hard questions himself--critiquing his own habits--and now invites us along to see what he discovered as he investigated the possibilities and the pitfalls of our image-centered world. In the end, he shares the beauty of a Greater Spectacle--capable of centering our souls, filling our hearts, and stabilizing our gaze in this age of the digital spectacle.

    In this new and substantially expanded second edition, Jenkins continues to illuminate the remarkable expanion of Christianity in the global South--in Africa, Asia, and Latin America--as well as the clash betwen Islam and Christianity since September 11. Among the major topics covered are the growing schism between Northern and Southern churches over issues of gender and sexuality, immigrant and ethnic churches in North America, and a special section on the split within the Anglican Communion. The first in a three-book trilogy on the changes besetting modern Christianity, this award-winning book will be welcomed by all of those who have come to recognize Philip Jenkins as one of our leading commentators on religion and world affairs.

    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.

    

    It is called to look like a corporate Jesus, dying on the cross for those who crucified him, not a religious version of Caesar. It is called to manifest the kingdom of the cross in contrast to the kingdom of the sword. Whenever the church has succeeded in gaining what most American evangelicals are now trying to get – political power – it has been disastrous both for the church and the culture. Whenever the church picks up the sword, it lays down the cross. The present activity of the religious right is destroying the heart and soul of the evangelical church and destroying its unique witness to the world. The church is to have a political voice, but we are to have it the way Jesus had it: by manifesting an alternative to the political, “power over,” way of doing life. We are to transform the world by being willing to suffer for others – exercising “power under,” not by getting our way in society – exercising “power over.”