The Gospel is more than information about the death and resurrection of our Lord. It is an invitation to enter, by way of personal faith, into a relationship with the person referenced by our propositions. Our task as believers is to mediate saving communion with a personal being upon whose will our very existence is contingent. It is precisely this personal aspect of our message, the Gospel-as-Person, that is in conflict with the late-modern notions of the Self and social discourse. Get Real: On Evangelism in the Late Modern World describes how the late-modern phenomena of existential anxiety, social alienation, and epistemic uncertainty have resulted in what some have called “the loss of Self.” It also identifies ways in which that loss obstructs both the presentation of and the reception of the Gospel-as-Person. Finally, it shows how the Gospel-as-Person facilitates the recovery of the Self and social discourse, and how that message can be effectively presented in the late-modern context.
If the divine liturgy really is as beautiful as we claim, wouldn’t more people attend? Wouldn’t the church grow? Driven by our desire for growth, we count, we analyze, we make charts, and we strategize, but often with few discernible results. That is probably the result of focusing on secondary aspects of church life. As we know, the very existence of a church is a gift of God’s presence and not the result of any particular actions taken by human beings. For that reason, church is primarily about being something rather than doing or achieving something. So the growth of the church is not reflected in ever-increasing numbers, dollars, and activities, but rather in steadily growing conformity to the divine ideal. So in order to evaluate ecclesial growth, we will first have to ask what the church is supposed to be. One answer to that question is captured in the four marks of the church given in the creed: Oneness, Holiness, Catholicity, and Apostolicity. These four characteristics serve as a matrix or framework within which we can focus on the primary aspects of ecclesial being and help it grow and become what it was intended to be.
This expert analysis of contextualization from David Hesselgrave and Ed Rommen skillfully brings the meanings, proposals, and tasks of contextualization into clearer focus, creating the most comprehensive treatise on the subject produced by evangelical scholars.
Experts in various branches of social science address the reader, explaining the scope and limitations of their discipline in the science of missiology. Find the balance between those who discount the value of the sciences for missions and those who use them without discernment.
In this book, three missiologists (Priest, Campbell, and Mullen) wrestle with the issue of spiritual power. The first two chapters deal with spiritual warfare while the third chapter affirms the role of prayer and the Holy Spirit in missions.
The mission of the Church is to introduce the person of Christ to individual human beings who by faith enter into communion with God. This does not involve adapting information to a particular context, but rather establishing the context prescribed by God for the presence of Christ wherever we happen to be among the peoples of the world. Contextualization, then, creates a new invitational core context which is host to the presence of the divine person. This is defined with the help of the gifts of ecclesial Tradition, which enables conditions that facilitate communion, and which thus helps us engage the world.
Chynoweth asserts that the feminist message is false. His topics include the roots of the falsehood, which stem in part form the 1964 Civil Rights Act's Title VII, the right order of the human sexes, the role of art and culture, marriage, biblical paradigms, and his interpretation of Catholic thought. His chapter entitled "History as a Society Column for Lovely Ladies--'Herstory'" is interesting as is his summary of thought on egalitarianism from Aristotle to Bryce and Stephen. The bibliography is shorter than one would expect. Hamilton Books is an imprint of the University Press of America. Annotation :2006 Book News, Inc., Portland, OR (booknews.com).
God is a missionary God. God is also hospitable in his nature. He makes his enemies friends and invites them to intimate communion. The mission of God in Scripture often occurs through hospitality when God’s people encounter the not-yet people of God at table or in hospitable environments and invite them to believe. This motif of mission as hospitality plays out through the Old and New Testament Scriptures, and through the Eucharist. It can also be observed through the witness of monks and contemporary missionaries who embraced a hospitable approach to mission. For the church to participate in God’s mission today, a vision to win, conquer, or change the world should be exchanged for a conviction to welcome the stranger and make room for others while proclaiming the gospel—that is, to imitate the hospitable God in mission.
If the divine liturgy really is as beautiful as we claim, wouldn't more people attend? Wouldn't the church grow? Driven by our desire for growth, we count, we analyze, we make charts, and we strategize, but often with few discernible results. That is probably the result of focusing on secondary aspects of church life. As we know, the very existence of a church is a gift of God's presence and not the result of any particular actions taken by human beings. For that reason, church is primarily about being something rather than doing or achieving something. So the growth of the church is not reflected in ever-increasing numbers, dollars, and activities, but rather in steadily growing conformity to the divine ideal. So in order to evaluate ecclesial growth, we will first have to ask what the church is supposed to be. One answer to that question is captured in the four marks of the church given in the creed: Oneness, Holiness, Catholicity, and Apostolicity. These four characteristics serve as a matrix or framework within which we can focus on the primary aspects of ecclesial being and help it grow and become what it was intended to be.
Fundamentally, Persons and Liberal Democracy is an explication and defense of classical liberalism. It explains the relatively recent shift in the Church's political theory and, in the process, defends what could be deemed a non-statist form of welfare liberalism. After an introduction, the first chapter contextualizes modern Catholic social thought, explaining how the shift to a nuanced endorsement of liberal economic and political thought was initiated by the pragmatic economic and cultural analyses of nineteenth-century social and liberal Catholics. The next two chapters investigate one fruit of the subsequent re-examination of the relationship of Catholicism to modernity: John Paul's qualified acceptance of liberalism for non-circumstantial, ethical reasons appropriated from within the tradition. While the second chapter details the phenomenological, Thomistic, and theological bases of his ethical premises, the third chapter examines the relationship of these premises to the various aspects of his political theory, particularly his theories of human rights and the complementary roles of the state and civil society in securing these rights. Chapters four and five initiate a dialogue between this analysis of John Paul's social thought and influential political theorists. In the fourth chapter, the dialogue is between John Paul and four Catholic interlocutors: theoconservatives, liberation theologians, United States Conference of Catholic Bishops, and British distributists. The fifth chapter brings John Paul and Catholic social thought into conversation with communitarian critics of liberalism and evaluates the relationship of recent thought on civil society and federalism to the principle of subsidiarity. Finally, the conclusion highlights his most significant accomplishments and suggests areas for further development.
The authors say that contemporary proclaimers of God's word can model their approach after that of the writers of scripture, who reinterpreted and restated their received texts for their audiences.
Personalist Economics: Moral Convictions, Economic Realities, and Social Action examines the nature of the worker and consumer from a personalist perspective, comparing that body of knowledge to what is received from conventional economics. A running theme throughout this book is that personalist economics is attentive to both aspects of human material need - physical need and the need for work as such - in a way that does not disregard human wants. Accordingly, this book is more concerned about the philosophical base and description of the economy's significant characteristics than social economic policy. Personalist Economics explores four dimensions of particularly acute human physical need: unemployment, poverty, homelessness, and death. In addressing these four aspects of need, the book delves into the second and third domains of social economics: description of the significant characteristics of the economy, and social economic policy. In the same way, Personalist Economics explores two types of economic cooperation - supra-firm alliances and inter-firm partnerships - as means for addressing certain aspects of human material need. This book concludes with a lengthy discussion of the challenges facing personalist economics in the years ahead.
From a mission field to a missions sender." These words capture the story of the Brazilian evangelical church, which has gone from receiving missionaries in the nineteenth and twentieth centuries to becoming a movement that presently sends out more global laborers than the churches of England or Canada do. After narrating Brazil's missional shift, in this volume Smither addresses one fascinating element of the story--Brazilian evangelical efforts in the Arab world. How have Brazilians adapted culturally among Arabs, how have they approached ministry, and how have they cultivated a theology of mission in the process? Brazilian Evangelical Missions in the Arab World gives the reader insights from one emerging missions movement with an eye toward a more comprehensive view of the global church.
What does the Catholic Church teach about racism? What should Catholics think about Critical Race Theory, which is currently being widely promoted in the name of antiracism All One in Christ lucidly explains the Church's clear and consistent condemnation of racism, showing that the condemnation is not a recent development but deeply rooted in centuries of papal teaching and Scholastic theology. This book also demonstrates that Critical Race Theory, far from being a remedy for racism, is, in fact, a new and insidious form of racism that cannot be reconciled with the social teaching of the Church and the call of Christ. Edward Feser exhorts Catholics to oppose Critical Race Theory—precisely because they are opposed to racial injustice. They must reaffirm that all human beings are rational creatures capable of knowledge and charity and redemption from sin through grace.
According to William Leach, religious communities that have come to North America have not been able to withstand the damaging influence of its consumer-oriented society which has subverted ecclesial customs, values, and practices. Rather than resisting, most of these groups have sought to integrate Christianity into the new culture. By doing so, they run the risk of marginalizing the church and fundamentally altering its teachings and practice. Of course, the real danger does not reside in the occasional use of isolated elements of our culture, the unreflected application of any technology available, the replacement of traditional ecclesial practices with the techniques of the business world, or even the substitution of ecclesial foundations of authority. Rather, danger lies in a set of fundamental principles that together define a basic orientation which is naturally and almost mindlessly attracted to these secular devices, sees no harm in them, justifies and amplifies their effects, and effectively supplants the mind of Christ which is supposed to govern the church. This study analyzes and documents the effects of that mindset and calls us back to the biblical and traditional alternatives that alone can bring healing and recovery to the church.
According to William Leach, religious communities that have come to North America have not been able to withstand the damaging influence of its consumer-oriented society which has subverted ecclesial customs, values, and practices. Rather than resisting, most of these groups have sought to integrate Christianity into the new culture. By doing so, they run the risk of marginalizing the church and fundamentally altering its teachings and practice. Of course, the real danger does not reside in the occasional use of isolated elements of our culture, the unreflected application of any technology available, the replacement of traditional ecclesial practices with the techniques of the business world, or even the substitution of ecclesial foundations of authority. Rather, danger lies in a set of fundamental principles that together define a basic orientation which is naturally and almost mindlessly attracted to these secular devices, sees no harm in them, justifies and amplifies their effects, and effectively supplants the mind of Christ which is supposed to govern the church. This study analyzes and documents the effects of that mindset and calls us back to the biblical and traditional alternatives that alone can bring healing and recovery to the church.
Experts in various branches of social science address the reader, explaining the scope and limitations of their discipline in the science of missiology. Find the balance between those who discount the value of the sciences for missions and those who use them without discernment.
This expert analysis of contextualization from David Hesselgrave and Ed Rommen skillfully brings the meanings, proposals, and tasks of contextualization into clearer focus, creating the most comprehensive treatise on the subject produced by evangelical scholars.
In this book, three missiologists (Priest, Campbell, and Mullen) wrestle with the issue of spiritual power. The first two chapters deal with spiritual warfare while the third chapter affirms the role of prayer and the Holy Spirit in missions.
The mission of the Church is to introduce the person of Christ to individual human beings who by faith enter into communion with God. This does not involve adapting information to a particular context, but rather establishing the context prescribed by God for the presence of Christ wherever we happen to be among the peoples of the world. Contextualization, then, creates a new invitational core context which is host to the presence of the divine person. This is defined with the help of the gifts of ecclesial Tradition, which enables conditions that facilitate communion, and which thus helps us engage the world.
The essays in this book take a fresh look at the biblical data and address the contemporary questions raised by religious pluralism. The reader will gain a greater understanding of different religions and gain an increased confidence in the majesty and greatness of the one true God.
The Gospel is an invitation to enter into a relationship with God through Jesus. Get Real describes how the presentation of the Gospel-as-Person can be obstructed by the late-modern phenomena that some have called "the loss of Self," while the reception of that same Gospel-as-Person facilitates the recovery of the Self and social discourse.
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