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.

The author of "The Gospel of" "Inclusion" continues to rouse organized religion as he raises controversial issues and provides enlightening answers to the deepest questions about God and faith.

What is God? Where is God? Who is the one true God? Questions such as these have driven a thousand human struggles, through war, terrorism, and oppression. Humanity has responded by branching off into multiple religions, including Christianity, Judaism, Islam--each one pitted against the other. But it doesn't have to be that way.
In "God Is Not a Christian, nor a Jew, Muslim, Hindu" . . ., the provocative and acclaimed Bishop Carlton Pearson follows up on his celebrated first book, "The Gospel of Inclusion," to tackle these questions and many more, exploring new ideas about God and faith and putting forth the stunning assertion that God belongs to no particular religion but is an ever-loving presence available to all. For these beliefs, Bishop Pearson lost his thriving Pentecostal ministry but was catapulted instead into a greater pulpit. His readership has grown through appearances on national television and an extensive speaking schedule. With the world in the midst of a holy war, there is no better time for the wisdom of Bishop Pearson to reach a global audience.
Bishop Pearson's many loyal fans, along with new readers, will surely welcome this provocative and eye-opening exploration of a deeper faith, one that goes far beyond any fundamentalist way of thinking, be it Christian, Jewish, Muslim, Hindu, etc. Simply put, Bishop Pearson dares to tell the truth so many others are too afraid to face.

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.

The church engages in mission as it is formed and transformed by the triune God whose nature is missional. If the church is not motivated by foundational, theological convictions, the church can blindly run toward 'cool' trends instead of focusing on God's purposes. In Missio Dei, the authors guide their readers through reflections on a biblical and theological understanding of God's mission, while pointing out ways in which we can participate in the mission of God.Missio Dei contains essays by several church leaders, including Ron Benefiel, Thomas A. Noble, Douglas S. Hardy, and Roger L. Hahn. Edited by Keith Schwanz and Joseph Coleson, this book reveals a clear understanding of what it means to be the missional church and participants in the Missio Dei.