In 1988 Virginia Fabella from the Philippines and Mercy Amba Oduyoye from Ghana coedited With Passion and Compassion: Third world Women Doing Theology, based on the work of the Women's Commission of the Ecumenical Association of Third World Theologians (EATWOT). The book has been widely used as an important resource for understanding women's liberation theologies, in Africa, Asia, and Latin America emerging out of women's struggles for justice in church and society. More than twenty years have passed and it is time to bring out a new collection of essays to signal newer developments and to include emerging voices.

Divided into four partsContext and Theology; Scripture; Christology; and Body, Sexuality, and Spiritualitythese carefully selected essays paint a vivid picture of theological developments among indigenous women and other women living in the global South who face poverty, violence, and war and yet find abundant hope through their faith.

There is an increased interest in spirituality in our world lately. People have a deep hunger and thirst towards something that transcends them.In Spiritual Formation, Maddix and LeClerc provide a definition of Christian spiritual formation within the Wesleyan paradigm and how faithful disciples can grow in their relationship with Jesus Christ. In simple terms, this book explains that Spiritual formation refers to the transformation of people into, what C.S. Lewis calls, 'little Christs.' The book focuses on how people can grow in Christlikeness by participating in reading of Scripture, the means of grace, the sacraments, and spiritual disciplines. It also provides guidance in matter of self-care, spiritual direction, and mentoring, while displaying practical guidelines for adolescents, families, and college students.

David J. Leigh explores the innovative influences of the Book of Revelation and ideas of an end time on fiction of the twentieth century, and probes philosophical, political, and theological issues raised by apocalyptic writers from Walker Percy, C. S. Lewis, and Charles Williams to Doris Lessing, Thomas Pynchon, Don DeLillo. Leigh tackles head on a fundamental question about Christian-inspired eschatology: Does it sanction, as theologically sacred or philosophically ultimate, the kind of "last battles" between good and evil that provoke human beings to demonize and destroy the other? Against the backdrop of this question, Leigh examines twenty modern and postmodern apocalyptic novels, juxtaposing them in ways that expose a new understanding of each. The novels are clustered for analysis in chapters that follow seven basic eschatological patterns-the last days imagined as an ultimate journey, a cosmic battle, a transformed self, an ultimate challenge, the organic union of human and divine, the new heaven and new earth, and the ultimate way of religious pluralism. For religious novelists, these patterns point toward spiritual possibilities in the final days of human life or of the universe. For more political novelists-Ralph Ellison, Russell Hoban, and Salman Rushdie among them-the patterns are used to critique political or social movements of self-destruction. Beyond the twenty novels closely analyzed, Leigh makes pertinent reference to many more as well as to reflections from theologians Jurgen Moltmann, Zachary Hayes, Wolfhart Pannenberg, and Paul Ricoeur. Both a guidebook and a critical assessment, Leigh's work brings theological concepts to bear on end-of-the-world fiction in an admirably clear and accessible manner.

The idea that God, understood as the most perfect being, must create the best possible world is often underacknowledged by contemporary theologians and philosophers of religion. This book clearly demonstrates the rationale for what Justin J. Daeley calls Theistic Optimism and interacts with the existing literature in order to highlight its limitations. While locating Theistic Optimism in the thought of Gottfried Leibniz, Daeley argues that Theistic Optimism is consistent with divine freedom, aseity, gratitude, and our typical modal intuitions. By offering plausible solutions to each of the criticisms levelled against Theistic Optimism, he also provides a vigorous and original defence against the charge that it deviates from the Christian tradition. Engaging with both the Christian tradition and contemporary theologians and philosophers, Why God Must Do What is Best positions the idea of Theistic Optimism firmly within the language of contemporary philosophy of religion.

Hans Urs von Balthasar is widely recognized as perhaps the greatest Catholic theologian of the twentieth century. No writer has better revealed the spiritual greatness of the revelation to which the art of the church and the historic liturgies bear witness. Yet students and nonspecialist readers often find Balthasar daunting and difficult. This volume is the ideal introduction to his work. It unlocks the treasure of his theology by focusing on the beautiful, the good, and the true. These are the three qualities of being around which his great trilogy--"The Glory of the Lord," "Theo-Drama," and "Theo-Logic"--revolves. Though brief, the book captures the essence of what Balthasar wished to say.