Moving from a critique of inadequate models for ministry -- from community organizer to T. V. evangelist -- Oden develops a more classical model, rich in its references to the past and compatible both with Christian faith and theology through the ages and with current needs.Reconciling classical tradition with practice, Pastoral Theology will be a standard resource and reference in the field. Oden distills the best ideas of the two millennia of ecumenical Christian thinking concerning what pastors are and do. Pastoral Theology provides the foundational knowledge of the pastoral office requisite to the practice of ministry. It will be of interest to persons preparing for ordination in its review of key issues; at the same time, Pastoral Theology will appeal to all those who have considered entering the ministry, those who want to know more about what clergy do and why, and those ministers who want to review their ongoing work in the light of a systematic reflection on the pastoral gifts and tasks.

    Here he traces the broad sweep from Exodus to Kings to Jeremiah to Jesus. He highlights that the prophetic vision and not only embraces the pain of the people but creates an energy and amazement based on the new thing that God is doing.

    Every ministry leader wants to hear these words when they meet their Lord. But what does successful ministry look like?There are many books on leadership strategies and church structures, but this one looks at what matters most: the character and attitude of church leaders. It recognizes that the spiritual health of the church leaders in large part determines the spiritual health of the congregation and therefore the success of the ministry.In this short, punchy, challenging and at times surprising book, Rico Tice draws on decades of experience in church leadership to call fellow pastors and others with oversight of areas of church ministry to define success biblically, fight their sin, lead themselves and serve their churches.A must-read on pastoral leadership for pastors, elders, worship leaders, youth leaders and anyone else with a leadership role in church ministry.

    Bryan Stone, however, argues that evangelism is the duty and call of the entire church as a body of witness. Evangelism after Christendom explores what it means to understand and put to work evangelism as a rich practice of the church, grounding evangelism in the stories of Israel, Jesus, and the Apostles. This thorough treatment is marked by an astute sensitivity to the ways in which Christian evangelism has in the past been practiced violently, intentionally or unintentionally. Pointing to exemplars both Protestant and Catholic, Stone shows pastors, professors, and students how evangelism can work nonviolently.

    A lit lamp brilliantly illuminating the darkest room. With compelling metaphors, Jesus described the church and its impact on the world. And indeed, filled with the Holy Spirit, the early church demonstrated a spiritual energy and depth that transformed the surrounding culture. Don’t let your church settle for less! Using bridges as a metaphor for “irresistible influence”--or i2, as he calls it--Robert Lewis shows how your church can become a strong, well-traveled link between heaven and earth in your community. In this engaging and uplifting book, Lewis tells the stories and shares the experiences and lessons of Fellowship Bible Church to show * what it will take to reconnect your church with your community * the how-to’s of “incarnational bridge building” * true stories of i2 in action * how to expand the i2 effort through new partnerships and adventures * requirements of the church in the 21st century Discover how the power of incarnational bridge-building can impact your church and your community at the annual Church of Irresistible Influence conference. For information, contact Fellowship Associates: www.fellowshipassociates.com; phone (501) 975-5050.

    According to Leonard Verduin, the American formula of a society in which no religion is designated as the right religion, is the result of pioneering done by the "stepchildren" of the Reformation. To them, rather than to the Reformers, do we owe the concept of separation of church and state. Taking the several terms of opprobrium that the Reformers hurled at these stepchildren, Verduin gives a penetrating historical analysis of each and shows how each term sets in focus an important phase of the master struggle, the struggle regarding the delineation of the church.

    the 'Radical' Reformers]. They sought to enlist the cooperation of rulers in the work of reforming the Church. However, neither regarded the relationship between Church and rulers as a comfortable or unproblematic one. They were torn between the overriding imperative of uncompromising obedience to the will of God as revealed in Scripture, and their sense of the urgent need to maintain order and authority in Church and polity.The two texts translated here, Luther's On Secular Authority and Calvin's 'On Civil Government', constitute their most sustained attempts to find the proper balance between these two commitments, demanding a consideration of the nature of justice, the justification and scope of civil authority, the liberty of Christian subjects, and the place of the Church in the world.Despite their mutual respect, there were wide divergences between them. Luther's On Secular Authority was later cited en bloc in favor of religious toleration, whereas Calvin envisaged secular authority as an agency for the compulsory establishment of the external conditions of Christian (as well as civil) virtue and the suppression of dissent.The introduction, glossary, chronology, and notes on further reading contained in this volume help located the texts in the broader context of the authors.

    We can write a check to feed starving children or hold signs in the streets and feel like we’ve made a difference without ever encountering the faces of the suffering masses. In this book, Shane Claiborne describes an authentic faith rooted in belief, action, and love, inviting us into a movement of the Spirit that begins inside each of us and extends into a broken world. Shane’s faith led him to dress the wounds of lepers with Mother Teresa, visit families in Iraq amidst bombings, and dump $10,000 in coins and bills on Wall Street to redistribute wealth. Shane lives out this revolution each day in his local neighborhood, an impoverished community in North Philadelphia, by living among the homeless, helping local kids with homework, and “practicing resurrection” in the forgotten places of our world. Shane’s message will comfort the disturbed, and disturb the comfortable . . . but will also invite us into an irresistible revolution. His is a vision for ordinary radicals ready to change the world with little acts of love.

    In an effort to help those who've been hurt by or turned off by negative religion, Martin Thielen explains that there is an alternative to abandoning religion: good religion. Thielen uses personal stories to illustrate the dangers of religion that is judgmental, anti-intellectual, and legalistic. While addressing the growth of the new atheism movement and the "Nones" (people that have no religious affiliation), this book argues that leaving religion is not practical, not helpful, and not necessary. Thielen provides counterparts to the characteristics of bad religion, explaining that good religion is grace-filled, promotes love and forgiveness, and is inclusive and hope-filled. Perfect for individual, group, or congregational study, a Leader's Guide and a Worship and Outreach Kit are also available to further the discussion and increase community involvement.

    A populist rebellion against the established churches, it became the dominant religious force in the country.During the nineteenth century white evangelicals split apart dramatically, first North versus South, and then at the end of the century, modernist versus fundamentalist. After World War II, Billy Graham, the revivalist preacher, attracted enormous crowds and tried to gather all Protestants under his big tent, but the civil rights movement and the social revolution of the sixties drove them apart again. By the 1980s Jerry Falwell and other southern televangelists, such as Pat Robertson, had formed the Christian right. Protesting abortion and gay rights, they led the South into the Republican Party, and for thirty-five years they were the sole voice of evangelicals to be heard nationally. Eventually a younger generation of leaders protested the Christian right’s close ties with the Republican Party and proposed a broader agenda of issues, such as climate change, gender equality, and immigration reform.Evangelicals have in many ways defined the nation. They have shaped our culture and our politics. Frances FitzGerald’s narrative of this distinctively American movement is a major work of history, piecing together the centuries-long story for the first time. Evangelicals now constitute twenty-five percent of the American population, but they are no longer monolithic in their politics. They range from Tea Party supporters to social reformers. Still, with the decline of religious faith generally, FitzGerald suggests that evangelical churches must embrace ethnic minorities if they are to survive.

    The book covers standard cultural anthropology topics with special attention given to issues of concern to Christians, such as cultural relativism, evolution, and missions.This concise yet solid introduction represents the authors' years of experience in the classroom and offers a fresh, contemporary approach. Each chapter includes objectives, text boxes, terms, and discussion questions. In addition, plentiful maps, photos, and sidebars are sprinkled throughout the text.Resources for professors using this text are available through Baker Academic's Textbook eSources. These resources include active learning exercises, discussion questions, crossword puzzles, PowerPoint outlines, case study videos, an annotated list of suggested ethnographic films, relevant internet resources, and a test bank.

    Though based on lectures delivered in 1898, Kuyper's book retains its relevance even today.

    Yet the truth is, while the Son of God was loving and tender, his words could be equally sharp and biting. The same man who said, “Love your enemies” (Matthew 5:44) also said, “You snakes, how will you escape being condemned to hell?” (Matthew 23:33).  With compelling storytelling and enlightening examinations of Scripture, Tim Harlow journeys through the gospels and looks at what, and who, ignited Jesus’ anger. He guides us through instances of Jesus’ anger in response to the barriers people put up:in the temple, where money changers literally denied access to the Father, especially for the non-Jews and the poor;during his teaching, when little children were denied access;on the Sabbath, when religious leaders put rules above relationship and suffering above healing; and many more.What if, Harlow asks, by coming to understand God’s holy anger, we come to know a savior we never knew before? How can we respond like Jesus when good intentions, prejudices and judgments, traditions and rules, and selfish and joyless people conspire to keep others from God’s presence?

    

    Our public discourse is polarized and hateful. Ethnic minorities face systemic injustices and the ever-present fear of violence and deportation. Economic inequalities are widening.In this book, Jake Meador diagnoses our society's decline as the failure of a particular story we've told about ourselves: the story of modern liberalism. He shows us how that story has led to our collective loss of meaning, wonder, and good work, and then recovers each of these by grounding them in a different story—a story rooted in the deep tradition of the Christian faith.Our story doesn't have to end in loneliness and despair. There are reasons for hope—reasons grounded in a different, better story. In Search of the Common Good reclaims a vision of common life for our fractured times: a vision that doesn't depend on the destinies of our economies or our political institutions, but on our citizenship in a heavenly city. Only through that vision—and that citizenship—can we truly work together for the common good.