Nearly all churches and ministries consider themselves dedicated to evangelism, and many explicitly include outreach in their mission statements. But few are actually bearing fruit. Kevin Harney diagnoses this problem and offers guidance for multiplying the outreach impact of churches. Organic Outreach for Churches provides direction for local congregations to weave evangelism into the fabric of the church. Commitment to the Great Commission is not simply about sending money and prayers to missions or holding occasional events to reach out (although these things are good). Organic outreach happens when evangelistic vision and action become the domain of every ministry and the commitment of every person in the congregation. This will not happen accidentally. There is huge spiritual and practical resistance to such changes. But the only way evangelism will become an organic part of a church is when every leader and each member is gripped by a commitment to proclaiming the gospel. This book is a roadmap for pastors and leaders who wish to infuse evangelistic passion into every aspect of their church's life.

Corrie ten Boom's 'sequel' to the classic 'The Hiding Place'. Tramp for the Lord tells of Corrie's experiences after the Second World War. She began to minister world wide and travel widely visiting those she felt were suffering and who were in need of leading to the Lord in places as diverse as Africa and Germany. The book also tells of her meeting with one of her guards from the concentration camp and her forgiveness for him. An impressive and inspiring book telling Corrie's story in the years after the events of the best-selling Hiding Place. This much loved book is being re-issued in B format with a contemporary cover.

It is the not-too-distant future, and the rapture has occurred. Every born-again Christian on the planet has, without prior warning, been snatched from the earth to meet Christ in the heavens, while all those without the requisite faith have been left behind to suffer the wrath of the Antichrist as the earth enters into its final days.

This is the premise that animates the enormously popular cultural phenomenon that is the Left Behind series of prophecy novels, co-written by Tim LaHaye and Jerry Jenkins and published between 1995 and 2007. But these books are more than fiction: it is the sincere belief of many evangelicals that these events actually will occur--soon. "Plotting Apocalypse" delves into the world of rapture, prophecy, and tribulation in order to account for the extraordinary cultural salience of these books and the impact of the world they project. Through penetrating readings of the novels, Chapman shows how the series offers a new model of evangelical agency for its readership. The novels teach that although believers are incapable of changing the course of a future that has been preordained by God, they "can" become empowered by learning to read the prophetic books of the Bible--and the signs of the times--correctly. Reading and interpretation become key indices of agency in the world that Left Behind limns.

"Plotting Apocalypse" reveals the significant cultural work that Left Behind performs in developing a counter-narrative to the passivity and fatalism that can characterize evangelical prophecy belief. Chapman's arguments may bear profound implications for the future of American evangelicalism and its interactions with culture, society, and politics.

Matthew Bowman explores the world of a neglected group of American Christians: self-identified liberal evangelicals who began in the late nineteenth century to reconcile traditional evangelical spirituality with progressive views on social activism and theological questions. These evangelicals emphasized both the importance of supernatural conversion experience, but also argued that science, art, and relieving the poverty created by a new industrial economy could facilitate encounters with Christ. The Urban Pulpit chronicles the struggle of liberal evangelicals against conservative Protestants, who questioned their theological sincerity, and against secular reformers, who grew increasingly devoted to the cause of cultural pluralism and increasingly suspicious of evangelicals over the course of the twentieth century. Liberal evangelicals walked a difficult path, facing increasing polarization in twentieth-century American public life: both conservative evangelicals and secular reformers insisted that religion and science, and evangelical Christianity and cultural diversity, were necessarily at odds. Liberal evangelicals rejected such simple dichotomies, but nonetheless found defending their middle way increasingly difficult. Drawing on history, anthropology, and religious studies, Bowman paints a complex portrait of a group of religious believers at work, at worship, and engaged in advocacy in the public square.

Top World Guild Awards Best Nonfiction Book of the Year What if our neighbors were our friends? When Lynda MacGibbon moved from a small city in eastern Canada to a high-rise apartment in Toronto, she decided to follow Jesus' famous commandment to "love your neighbor" a bit more literally. In the past, she would have looked first for friends at her new job or her new church. This time, though, she decided to look for friends among the strangers who shared her apartment building-her actual neighbors in her new "vertical neighborhood." In this charming and relatable memoir, MacGibbon tells the story of the community that took shape as neighbors said yes to weekly dinners and a writing group, Christmas morning brunch and even a Bible study. It's a story of the simple, everyday risk of reaching out with love to those around us, and of the beauty and messiness of real human relationships. It's a story of the risks-and rewards-of taking Jesus at his word.

The growth of Christianity in the global South and the fall of colonialism in the middle of the twentieth century caused a crisis in Christian missions, as many southern Christians spoke out about indignities they had suffered and many northern Christians retreated from the global South. American Christians soon began looking for a fresh start, a path forward that was neither isolationist nor domineering. Out of this dream the ''sister church'' model of mission was born. In this model, rather than Western churches sending representatives into the ''mission field,'' they set up congregation-to-congregation partnerships with churches in the global South. In Sister Churches Janel Bakker draws on extensive fieldwork and interviews with participants in these partnerships to explore the sister church movement and in particular its effects on American churches. Because Christianity is numerically and in many ways spiritually stronger in the global South than it is in the global North-while the imbalance in material resources runs in the opposite direction-both northern and southern Christians stand to gain. Challenging prevailing notions of friction between northern and southern Christians, Bakker argues that sister church relationships are marked by interconnectivity and collaboration.

Christianity has changed. Formerly known as the religion of Europe and North America, it is now a religion of the Global South: Asia, Africa, and Latin America. However, Christianity has never been merely a Western phenomenon - it has always been a borderless religion. Indeed, in six of the world's eight cultural blocks, Christianity is the largest faith. With convenient maps, helpful statistics, and concise histories of each of the world's major cultural blocks, The Changing World of Christianity is a dynamic guide for understanding Christianity's new ethos. From Ireland to Papua New Guinea, Argentina to China, South Africa to Russia, this book provides a clear and encyclopedic look at Christianity, the world's largest and most global religion.

The Language of Disenchantment explores how Protestant ideas about language influenced British colonial attitudes toward Hinduism and proposals for the reform of that tradition. Protestant literalism, mediated by a new textual economy of the printed book, inspired colonial critiques of Indian mythological, ritual, linguistic, and legal traditions. Central to these developments was the transposition of the Christian opposition between monotheism and polytheism or idolatry into the domain of language. Polemics against verbal idolatry - including the elevation of a scriptural canon over heathenish custom, the attack on the personifications of mythological language, and the critique of "vain repetitions" in prayers and magic spells - previously applied to Catholic and sectarian practices in Britain were now applied by colonialists to Indian linguistic practices. As a remedy for these diseases of language, the British attempted to standardize and codify Hindu traditions as a step toward both Anglicization and Christianization. The colonial understanding of a perfect language as the fulfillment of the monotheistic ideal echoed earlier Christian myths according to which the Gospel had replaced the obscure discourses of pagan oracles and Jewish ritual. By recovering the historical roots of the British re-ordering of South Asian discourses in Protestantism, Yelle challenges representations of colonialism, and of the modernity that it ushered in, as simply rational or secular.

Civilizing Habits explores the life stories of three French women missionaries--Philippine Duchesne, Emilie de Vialar, and Anne-Marie Javouhey--who crossed boundaries, both real and imagined, to evangelize far from France's shores. In so doing, they helped France reestablish a global empire after the dislocation of the Revolution and the fall of Napoleon. They also pioneered a new missionary era in which the educational, charity, and health care services provided by women became valuable tools for spreading Catholic influence across the globe.
Philippine Duchesne traveled to former French territory in Missouri in 1818 to proselytize among Native Americans. Thwarted by the American policy of removing tribes even further west, she turned her attention to girls' education on the frontier. Emilie de Vialar followed French troops to Algeria after its conquest and opened missions throughout the Mediterranean basin in the mid-nineteenth century. Prevented from direct evangelization, she developed strategies and subterfuges for working among Muslim populations. Anne-Marie Javouhey evangelized among Africans in the French slave colonies, including a utopian settlement in the wilds of French Guiana. She became a rare Catholic proponent of the abolition of slavery and a woman designated a "great man" by the French king.
Paradoxically, through embracing religious institutions designed to shield their femininity, these women gained increased authority to travel outside France, challenge church power, and evangelize among non-Christians, all roles more commonly ascribed to male missionaries. Their stories teach us about the life paths open to religious women in the nineteenth century and how both church and state benefitted from their initiative to expand the boundaries of faith and nation.

* Offers readers a way to find their place in God's story * A creative invitation to those who are on the margins of the church Recent research in the sociology of religion indicates that around one in five Americans are religiously "liminal," that is, they are on the fence about affiliating with a faith or a congregation. Traveling Home is an invitation to those people who are standing on the edges or just coming into the Church. It makes a case for why Christianity can make a difference by taking the reader on a spiritual journey through the story and ancient wisdom of the Bible. It shows the reader how to find a place within this great cosmic adventure. Why Christianity at all? How do we understand where we fit into a bigger picture? Anyone asking these questions, including people exploring other liturgical traditions, will find this book of interest. It is also a tool for clergy teaching newcomer/inquirer classes.

A 16th century Italian Jesuit, Matteo Ricci was the founder of the Catholic Mission in China and one of the most famous missionaries of all time. A pioneer in bringing Christianity to China, Ricci spent twenty eight years in the country, in which time he crossed the cultural divides between China and the West by immersing himself in the language and culture of his hosts. Even 400 years later, he is still one of the best known westerners in China, celebrated for introducing western scientific and religious ideas to China and for explaining Chinese culture to Europe.
The first critical biography of Ricci to use all relevant sources, both Chinese and Western, A Jesuit in the Forbidden City tells the story of a remarkable life that bridged Counter-Reformation Catholic Europe and China under the Ming dynasty. Hsia follows the life of Ricci from his childhood in Macerata, through his education in Rome, to his sojourn in Portuguese India, before the start of his long journey of self-discovery and cultural encounter in the Ming realm. Along the way, we glimpse the workings of the Portuguese maritime empire in Asia, the mission of the Society of Jesus, and life in the European enclave of Macau on the Chinese coast, as well as invaluable sketches of Ricci's fellow Jesuits and portraits of the Chinese mandarins who formed networks indispensible for Ricci's success.
Examining a range of new sources, Hsia offers important new insights into Ricci's long period of trial and frustration in Guangdong province, where he first appeared in the persona of a foreign Buddhist monk, before the crucial move to Nanchang in 1595 that led to his sustained intellectual conversation with a leading Confucian scholar and subsequent synthesis of Christianity and Confucianism in propagating the Gospels in China. With his expertise in cartography, mathematics, and astronomy, Ricci quickly won recognition, especially after he had settled in Nanjing in 1598, the southern capital of the Ming dynasty. As his reputation and friendships grew, Ricci launched into a sharp polemic against Buddhism, while his career found its crowning achievement in the imperial capital of Beijing, leaving behind a life, work, and legacy that is still very much alive today.

Proposes an understanding of development in which the physical, social, and spiritual dimensions of life are seamlessly interrelated.

"A masterpiece of integration and application that draws widely on the best Christian and scientific sources on development and draws solid conclusions from what we have learned from experience in ministries around the world." From the Foreword by Paul G. Hiebert

"A book from which Christians of every church tradition can draw deeply and profit greatly. The practical wisdom found here can only be the result of what is expressed by its title: 'walking with the poor.'"¬ --Stephen B. Bevans, Catholic Theological Union

In this revised and updated edition of a modern classic, Bryant Myers shows how Christian mission can contribute to dismantling poverty and social evil. Integrating the best principles and practice of the international development community, the thinking and experience of Christian nongovernmental organizations (NGOs), and a theological framework for transformational development, Myers demonstrates what is possible when we cease to treat the spiritual and physical domains of life as separate and unrelated.

This is a practical how-to guide introducing new, mission-shaped practices in a traditional parish setting. This book looks at the church's bread-and-butter activities -- worship, pastoral contacts, civic and public responsibilities, faith formation, administration and leadership -- and creatively points out how to reframe them with a focus on God's mission.

A story of Florence's mission to the Kanakas in Australia and the Solomon Islands.

Traditional views of evangelism are often intimidating and push the limits of personal comfort, leaving the job of reaching out to new and searching Christians for the professionals - the clergy of the church. Knight and Powe show how this basic misunderstanding is contrary to John Wesley's view of evangelism, which he understood as a complete circle. Once one has been evangelized to and welcomed into the faith, part of the transformation of their lives includes Christ's teaching, which is to help the evangelized to become welcomed in the faith. The key to Wesley's way of sharing the faith is to relate to others in love, compassion and gratitude for God's divine grace. Knight and Powe's explanation of evangelism is steeped in the Wesleyan tradition, exposing how God's love and grace comes to each of us as we once received it, through the gift of proclamation. A true transformative act of evangelism is R.E.L.A.T.I.O.N.A.L.: Renewal; Enter; Listening; Acceptance; Testimony; Inviting; On-Going; New Beings; Assurance; Live-It. As Christians, we are not to keep the gift we receive through evangelism; we are to live out what we learn in community and study, by inviting others into this grace. Knight and Powe express that evangelism should not be viewed as an ugly word or act that most fear to live out, but as a way for one friend in Christ to welcome another friend in Christ to the faith.

The Jesuit Relations, written by new world jesuit missionaries from 1632 to 1673 back to their Superior in France, have long been a remarkable source of both historical knowledge and spiritual inspiration. They provide rich information about Jesuit piety and missionary initiatives, Ignatian spirituality, the Old World patrons who financed the venture, women's role as collaborators in the Jesuit project, and the early history of contact between Europeans and Native Americans in what was to become the northeastern United States and Canada. The Jesuits approached the task of converting the native peoples, and the formidable obstacles it implied, in a flexible manner. One of their central values was "inculturation," the idea of "coming in by their door," to quote a favorite saying of Ignatius, via a creative process of syncretism that blended aspects of native belief with aspects of Christian faith, in order to facilitate understanding and acceptance. The Relations thus abound with examples of the Jesuits' thoughtfully trying to make sense of native-and female-difference, rather than eliding it. The complete text of the Jesuit Relations runs to 73 volumes. Catharine Randall has made selections from the Relations, some of which have never before appeared in print in English. These selections are chosen for their informative nature and for how they illustrate central tenets of Ignatian spirituality. Rather than provide close translations from seventeenth-century French that might sound stilted to modern ears, she offers free translations that provide the substance of the Relations in an idiom immediately accessible to twenty-first-century readers of English. An extensive introduction sets out the basic history of the Jesuit missions in New France and provides insight into the Ignatian tradition and how it informs the composition of the Relations. The volume is illustrated with early woodcuts, depicting scenes from Ignatius's life, moments in the history of the Jesuit missions, Jesuit efforts to master the native languages, and general devotional scenes.

A guide that shows that yoga and Christian faith can be harmonious. As church membership nationwide continues to decline, the number of yoga practitioners continues to steadily increase. What's at the meeting place where the trajectories cross? What can the church learn from the popular success of yoga, and is it problematic to offer yoga in the church? How can churches offer yoga in a way that observes, appreciates, and builds upon the commonalities but which does not conflate the two traditions, each of which has its own integrity? Making the decision to offer yoga in the church requires humility: a confession that Christians do not hold the exclusive pathway to communion with the divine.

John Erskine was the leading evangelical in the Church of Scotland in the latter half of the eighteenth century. Educated in an enlightened setting at Edinburgh University, he learned to appreciate the epistemology of John Locke and other empiricists alongside key Scottish Enlightenment figures such as his ecclesiastical rival, William Robertson. Although groomed to follow in his father's footsteps as a lawyer, Erskine changed career paths in order to become a minister of the Kirk. He was deeply moved by the endemic revivals in the west of Scotland and determined that his contribution to the burgeoning evangelical movement on both sides of the Atlantic would be much greater as a clergyman than a lawyer. Yet Erskine was no "enthusiast." He integrated the style and moral teachings of the Moderate Enlightenment into his discourses and posited new theories on traditional views of Calvinism in his theological treatises. Erskine's thought never transgressed the boundaries of orthodoxy; his goal was to update evangelicalism with the new style and techniques of the age without sacrificing the gospel message. While widely recognized as an able preacher and theologian, Erskine's primary contribution to evangelicalism was as a disseminator. He sent correspondents like the New England pastor Jonathan Edwards countless religious and philosophical works so that he and others could learn about current ideas, update their writings, and provide an apologetic against perceived heretical authors. Erskine also was crucial in the publishing of books and pamphlets by some of the best evangelical theologians in America and Britain. Within his lifetime, Erskine's main contribution was as a propagator of an enlightened form of evangelicalism.

As debates over climate change rage in Washington and American consumers become ever more conscientious about _going green,_ evangelical Christians are increasingly concerned about the proper relationship between faith and environmentalism. The notion of human _stewardship_ over God's creation could be a groundbreaking opportunity for cooperation between evangelicals, the scientific community, and environmental activists. However, a deep understanding of environmental issues from a distinctively Christian perspective will inevitably complicate partnerships with those who approach the subject from conventional secular viewpoints. Although there is some common ground, there remain important differences between Christian and secular perspectives on the environment. Are human beings merely one _part_ of the undifferentiated whole of nature? Or, worse, are humans a blight and a drain on God's perfect creation? Do we really _own_ the land we live on and the plants and animals that provide our sustenance? The answers to these questions begin to form a Christian approach to solving ecological problems. In Mere Environmentalism: A Biblical Perspective on Humans and the Natural World, Steven F. Hayward provides a thorough examination of the philosophical presuppositions underlying today's environmentalist movement and the history of policies intended to alleviate environmental challenges such as overpopulation and global warming. Relying on Scripture to understand God's created order, Hayward offers an insightful reflection on the relationship between humans and the natural world.

The world has changed, but will the church keep up? This seminal report from the Church of England evaluates the changing religious landscape and introduces exciting new forms of church that speak directly to their diverse mission contexts. The Archbishop of Canterbury's Council on Mission and Public Affairs collaborated to research and produce the Mission-Shaped Church report in 2004, and Seabury Books is the new North American Publisher.

Henry Venn (1796 1873) was an Anglican clergyman who, like his father and grandfather before him, was influential in the evangelical movement and campaigned for social reform, eradication of the slave trade, and better education and economic progress in the British colonies so as to enable them to become responsible for their own affairs. Venn was Secretary of the Church Missionary Society from 1841 to 1873, and alongside practical training and appointment of missionaries and ministers he spent time developing a theology of mission and principles for its practice. This book, published in its second edition in 1881, was edited by William Knight who had access to Venn's private journals and correspondence (from which he used substantial quotations), and met Venn's niece, who provided the portrait of her uncle used as the frontispiece of the book. The appendix contains some of Venn's own accounts of his early missionary work.