American Evangelicalism is ablaze. This is an inevitable result of divisions along ethnic and cultural lines, which have long tarnished the movement's witness. Doctrinal identity unites black and white evangelicals, but rifts afflict the camp, so the movement is waning. In A Burning House, Brandon Washington contends that deliberate and sacrificial integration is the sole solution to bolster evangelicalism's foundation. In the 1950s and '60s, with desegregation on the horizon, Martin Luther King Jr. said, "I've come to believe that we are integrating into a burning house." As with the country, if we hope to move toward integrating the American Evangelical church, we must do so as firefighters. Washington is not calling American Evangelicalism to become something new. Rather, he challenges the movement to realize what it has always been in Christ. The selfless integration of Evangelicalism will result in a holy witness to humanity and a greater understanding of Shalom--peace, justice, wholeness--in the world. These are the inevitable fruits of espousing and preaching a comprehensive gospel message.

2011 Christianity Today Book Award winner Jesus didn't see a sick woman, he saw a daughter of God. He didn't see an outcast from society, he saw a child of Israel. He didn't see a sinner, he saw a person in the image of the Creator. Are we able to see others with the eyes of Jesus? Seeing rightly is the beginning of renewal, forgiveness, healing and grace. Seeing rightly, says Mark Labberton, is the beginning of how our hearts are changed. Through careful self-examination in the Spirit, we begin to bear the fruit of love toward others that can make a difference. Here is a chance to reflect on why our ordinary hearts can be complacent about the evils in the world and how we can begin to see the world like Jesus. With each chapter broken into brief segments punctuated by questions, this book is ideal for both personal reflection and group discussion. See what happens when you take a chance on the dangerous act of loving your neighbor. Your vision might just be changed forever.

Scottish minister and social reformer Thomas Chalmers (1780 1847) is famous as the leader of the group of 470 ministers who left the Church of Scotland in 1843 to found the Free Church of Scotland, and as the author (in 1834) of the first Bridgewater Treatise (also reissued in this collection). Along with his theological interests, Chalmers was deeply concerned with educational reform in schools and universities. In 1827 he published this paper on university endowments, asserting that it was the state's responsibility to support religious and educational institutions, because churches, schools, and universities maintained the nation's Christian principles and character. Chalmers argued that only endowed national establishments were capable of ensuring the religious and moral well-being of the individual. In addition to his appeal for university endowments, he also advocated (unusually for his time) the extension of full civil rights to dissenters and Catholics.

Christianity Today's Book of the Year Award of Merit What happens when a diverse church glorifies the global God? We live in a time of unprecedented intercultural exchange, where our communities welcome people from around the world. Music and media from every culture are easily accessible, and our worship is infused with a rich variety of musical and liturgical influences. But leading worship in multicultural contexts can be a crosscultural experience for everybody. How do we help our congregations navigate the journey? Innovative worship leader Sandra Maria Van Opstal is known for crafting worship that embodies the global, multiethnic body of Christ. Likening diverse worship to a sumptuous banquet, she shows how worship leaders can set the table and welcome worshipers from every tribe and tongue. Van Opstal provides biblical foundations for multiethnic worship, with practical tools and resources for planning services that reflect God's invitation for all peoples to praise him. When multiethnic worship is done well, the church models reconciliation and prophetic justice, heralding God's good news for the world. Enter into the praise of our king, and let the nations rejoice!

The largest group in American religious life may be the disillusioned--people who have been involved in the church, respect Jesus, but question what Christianity has become. In "If the Church Were Christian" Philip Gulley provides a profound picture of what the church could look like if it refocused on the priorities of Jesus.

Readers' Choice Award Winner The level of injustice in the world is staggering. The church can respond. International Justice Mission (IJM) has rescued thousands of people from oppression and violence. IJM also partners with thousands of churches to help them live out the mandate of Isaiah 1:17: to seek justice, rescue the oppressed and care for orphans and widows. Christians need to be equipped and mobilized to be the hands and feet of Jesus to those who are vulnerable and oppressed. The God of Justice is a twelve-session, discussion-based curriculum from IJM that explores the biblical narrative of justice throughout the whole of Scripture, from Genesis to Revelation. Through the participatory study of Scripture, Christians will explore God's call to engage in bringing about justice on earth. While coming to a deeper knowledge and understanding of biblical justice, participants will draw personal application for the pursuit of justice ministry in their individual lives and the wider church. Prepare to have your heart and mind engaged, to be instructed by Scripture, and to be challenged by real-life stories of people freed by the God of justice. This curriculum will help you and your church bring freedom, restoration and reconciliation to those in need. Discover how God reveals himself to those who join him on his justice journey!

Many people have become angry and frustrated with organized religion and evangelical Christianity, in particular. Too often the church has proven to be a source of pain rather than a place of hope. Forgive Us acknowledges the legitimacy of much of the anger toward the church. In truth, Christianity in America has significant brokenness in its history that demands recognition and repentance. Only by this path can the church move forward with its message of forgiveness, reconciliation, and peace.

Forgive Us is thus a call to confession. From Psalm 51 to the teachings of Jesus to the prayers of Nehemiah, confession is the proper biblical response when God s people have injured others and turned their backs on God s ways. In the book of Nehemiah, the author confesses not only his own sins, but also the sins of his ancestors. The history of the American church demands a Nehemiah-style confession both for our deeds and the deeds of those who came before us.

In each chapter of Forgive Us two pastors who are also academically trained historians provide accurate and compelling histories of some of the American church s greatest shortcomings. Theologian Soong-Chan Rah and justice leader Lisa Sharon Harper then share theological reflections along with appropriate words of confession and repentance.

Passionate and purposeful, Forgive Us will challenge evangelical readers and issue a heart-felt request to the surrounding culture for forgiveness and a new beginning."

Readers' Choice Award Winner Outreach Magazine's Resources of the Year It's increasingly clear that leadership should be shared-for the good of any organization and for the good of the leader. Many churches have begun to share key leadership duties, but don't know how to take their leadership team to the point where it thrives. Others seriously need a new approach to leadership: pastors are tired, congregations are stuck, and meanwhile the work never lets up. But what does it actually mean to do leadership well as a team? How can it be done in a way that avoids frustration and burnout? How does team leadership best equip the staff and bless a congregation? What do the top church teams do to actually thrive together? Researchers and practitioners Ryan Hartwig and Warren Bird have discovered churches of various sizes and traditions throughout the United States who have learned to thrive under healthy team leadership. Using actual church examples, they present their discoveries here, culminating in five disciplines that, if implemented, can enable your team to thrive. The result? A coaching tool for senior leadership teams that enables struggling teams to thrive, and resources teams doing well to do their work even better.

We can see the injustice and inequality in our lives and in the world. We are ready to rise up. But how, exactly, do we do this? How does one reconcile? What we need is a clear sense of direction. Based on her extensive consulting experience with churches, colleges and organizations, Rev. Dr. Brenda Salter McNeil has created a roadmap to show us the way. She guides us through the common topics of discussion and past the bumpy social terrain and political boundaries that will arise. In this revised and expanded edition, McNeil has updated her signature roadmap to incorporate insights from her more recent work. Roadmap to Reconciliation 2.0 includes a new preface and a new chapter on restoration, which address the high costs for people of color who work in reconciliation and their need for continual renewal. With reflection questions and exercises at the end of each chapter, this book is ideal to read together with your church or organization. If you are ready to take the next step into unity, wholeness and justice, then this is the book for you.

Although this book is, in one sense, about Dorothy L. Sayers, it significance is theological rather than biographical. Since the mid-Twentieth Century, and the period when Anglican theology appeared to be shaping Britain's post-War reconstruction in many respects, it has generally been true that the church's commitment to social action remained whilst its grasp of the theological foundations for that action withered. The theological seriousness, and the deep philosophical, theological and social arguments that Sayers and her associates adduced for the church's social engagement, were largely forgotten as the Church of England tended to seek relevance in preference to theological authenticity. This lack of theological depth made it easy for the church to revert to an inward-looking pietism from the 1980s onwards which had little if anything to say about the Christian vision of a good society. By turning the spotlight on Sayers's contribution here, Fletcher shows how the theological seriousness of her period was not the preserve of bishops and clergy but could be, and was, integral to the reflections of a highly intelligent lay woman who saw very clearly how Christian faith could permeate the story of the world, humanity and the created order.

Drawing on the writings of German pastor-theologian Dietrich Bonhoeffer, Jennifer M. McBride constructs a groundbreaking theology of public witness for Protestant church communities in the United States. In contrast to the triumphal manner in which many Protestants have engaged the public sphere, The Church for the World shows how the church can offer a nontriumphal witness to the lordship of Christ through repentant activity in public life. After investigating current Christian conceptions of witness in the United States, McBride offers a new theology for repentance as public witness, based on Bonhoeffer's thought concerning Christ, the world, and the church. McBride takes up Bonhoeffer's proposal that repentance may be reinterpreted "non-religiously," expanding and challenging common understandings of the concept. Finally, she examines two church communities that exemplify ecclesial commitments and practices rooted in confession of sin and repentance. Through these communities she demonstrates that confession and repentance may be embodied in various ways yet also discerns distinguishing characteristics of a redemptive public witness. The Church for the World offers important insights about Christian particularity and public engagement in a pluralistic society as it provides a theological foundation for public witness that is simultaneously bold and humble: when its mode of being in the world is confession of sin unto repentance, the church demonstrates Christ's redemptive work and becomes a vehicle of concrete redemption.

In January 2002, reeling from a growing awareness of child sexual abuse within their church, a small group of Catholics gathered after Mass in the basement of a parish in Wellesley, Massachusetts to mourn and react. They began to mobilize around supporting victims of abuse, supporting non-abusive priests, and advocating for structural change in the Catholic Church so that abuse would no longer occur. Voice of the Faithful (VOTF) built a movement by harnessing the faith and fury of a nation of Catholics shocked by reports of abuse and institutional complicity. Tricia Colleen Bruce offers an in-depth look at the development of Voice of the Faithful, showing their struggle to challenge Church leaders and advocate for internal change while being accepted as legitimately Catholic. Guided by the stories of individual participants, Faithful Revolution brings to light the intense identity negotiations that accompany a challenge to one's own religion and offers a meaningful way to learn about Catholic identity, intrainstitutional social movements, and the complexity of institutional structures.

Fenton John Anthony Hort (1828-1892) gave the Cambridge Hulsean lectures in November and December of 1871. First published posthumously in 1893, with minor revisions, these lectures are built around a sustained meditation on John 14: 5-6. They represent Hort's defence of the continuing relevance of Christianity in an increasingly science-focused world where religion was no longer the sole arbitrator of 'truth'. These lectures are a direct response to the development of Historical Criticism and the aftermath of the publication of Darwin's On the Origin of Species (1859). Hort argues that confidence in the 'truth' of Christianity can only lead to a championship of science and other non-theological methods of inquiry for ultimately 'all knowledge ministers to the knowledge of the highest'. Hort's lectures are a key work of Anglican theology addressing the issue, still pressing over a century later, of religion's relationship with science.

Published in 1958 this book examines the role between the Church and the State at that time. Dr Murray sees the 'Church' as more than a particular religious establishment: it is an ideal community, a standard by which the individual church is judged. Similarly the State is more than a particular government: it is the whole organization of secular affairs, which now affects every part of the ordinary man's life. The relationship between the two institutions is thus involved in everything we do and are. What then ought to be the part played by the Church in the modern civilized world? What ideal or standard of behaviour does the Church, so considered, enjoin on the worker, the educator, the statesman, the citizen generally? How does the Christian envisage the secular political aims of liberty, equality and fraternity, the universal social problems of contract, status and mutual responsibility? What is the desirable model of a Christian community?

How is theology liberating? In the context of a post-Gorbachev world, where many demand freedom which the Western powers seem ill-equipped to deliver, is it even possible to envisage a liberative theology? Taking as his starting point the Marxist complaint that Christianity is ideological, Peter Scott argues that it is not enough for Christian theology to talk about liberation: it must be liberative. Stressing with feminist and liberation theologies the embodied, contextual nature of theology, the constructive proposal made here locates God's liberating abundance toward society in an interpretation of resurrection as social. Only in this way, in the author's view, can a trinitarian Christian account of liberation be adequately grounded. The book will be of interest to all those who wish to know if theology may speak truthfully about the transformation of society: it offers the shape of a liberative theology pointing towards social freedom.

Wesley Hill's personal experiences and biblical reflections offer insight into how a nonpracticing gay Christian can "prove, live out, and celebrate" the grace of Christ and the power of the Holy Spirit. For many who are on this path, it's a lonely one. The reality of loneliness and isolation of the celibate homosexual Christian is something that Hill lives and takes seriously in his pursuit of the gospel-centered life. To those on a similar journey, it's often a life of uncertainties and questions. In Washed and Waiting, Hill explores the three main struggles that have been part of his daily effort to live faithfully: What exactly does the gospel demand of gay and lesbian Christians, and how can it enable them to fulfill its commands? How do Christians who experience homoerotic desires live with the loneliness such desires entail? Is there any relief for it? What comfort does the gospel offer? Can those of us who struggle with homosexuality please God and truly experience his pleasure in the midst of sexual brokenness? Interspersed throughout these main sections are character sketches and stories of people who have experienced this journey's trials and triumphs. Hill offers wise counsel that is biblically faithful, theologically serious, and oriented to the life and practice of the church. As a celibate gay Christian, he gives us a glimpse of what it looks like to wrestle firsthand with God's "No" to same-sex sexual intimacy and contemplate serious and difficult questions.

What impact has Christianity had on the law from its beginnings to the present day? This introduction explores the main legal teachings of Western Christianity, set out in the texts and traditions of scripture and theology, philosophy and jurisprudence. It takes up the weightier matters of the law that Christianity has profoundly shaped - justice and mercy, rule and equity, discipline and love - as well as more technical topics of canon law, natural law, and state law. Some of these legal creations were wholly original to Christianity. Others were converted from Jewish and classical traditions. Still others were reformed by Renaissance humanists and Enlightenment philosophers. But whether original or reformed, these Christian teachings on law, politics and society have made and can continue to make fundamental contributions to modern law in the West and beyond.

The summer of 2020 has shown us how much we all depend on one another. Whatever else they do, pandemics show us we are not alone. Covid-19 is proof that, yes, there is such a thing as society; the disease has spread precisely because we aren't autonomous individuals disconnected from each other, but rather all belong to one great body of humanity. The pain inflicted by the pandemic is far from equally distributed. Yet it reveals ever more clearly how much we all depend on one another, and how urgently necessary it is for us to bear one another's burdens. It's a good time, then, to talk about solidarity. The more so because it's a theme that's also raised by this year's other major development, the international protests for racial justice following George Floyd's death. The protests, too, raised the question of solidarity in guilt, even guilt across generations. By taking up our common guilt with all humanity, we come into solidarity with the one who bears it and redeems it all. In Christ, sins are forgiven, guilt abolished, and a new way of living together becomes possible. This solidarity in forgiveness gives rise to a life of love. This issue of Plough explores what solidarity means, and what it looks like to live it out today, whether in Uganda, Bolivia, or South Korea, in an urban church, a Bruderhof, or a convent.