God, as depicted in popular evangelical literature, is loving and friendly, described in heartfelt, often saccharine prose evocative of nostalgia, comfortable domesticity, and familial love. This emotional appeal is a widely-adopted strategy of the writers most popular among American evangelicals, including such high-profile pastors as Max Lucado, Rick Warren, and Joel Osteen. Todd M. Brenneman offers an in-depth examination of this previously unexplored aspect of American evangelical identity: sentimentality, which aims to produce an emotional response by appealing to readers' notions of familial relationships, superimposed on their relationship with God. Brenneman argues that evangelicals use sentimentality to establish authority in the public sphere-authority that is, by its emotional nature, unassailable by rational investigation. Evangelicals also deploy sentimentality to try to bring about change in society, though, as Brenneman shows, the sentimental focus on individual emotion and experience can undermine the evangelical agenda. Sentimentality not only allows evangelicals to sidestep intellectual questioning, but sets the stage for doctrinal change as well as weakening the evangelical vision of transforming society into the kingdom of God.

Exploring one of the most controversial figures in recent evangelical theology, this book thoroughly examines core features of Stanley J. Grenz's Trinitarian vision.

Ralph V. Jensen's fascinating experience in the Spirit World after suffering a massive heart attack gives great insight on the following gospel topics:

The Grand Council in Heaven

The Creation of the Earth

The Garden of Eden

The Fall of Adam and Eve

The power and effect of the Atonement

How the Spirit World is organized

Descriptions of events from the mortal life of Jesus Christ

The Savior's journey into the Spirit World while His body was in the tomb

The Ministry of the Resurrected Christ

And many more intriguing observations.

In the late nineteenth century, a small community of Native Hawaiian Mormons established a settlement in heart of The Great Basin, in Utah. The community was named Iosepa, after the prophet and sixth president of the Church of Jesus Christ of Latter-day Saints, Joseph F. Smith. The inhabitants of Iosepa struggled against racism, the ravages of leprosy, and economic depression, by the early years of the twentieth century emerging as a modern, model community based on ranching, farming, and an unwavering commitment to religious ideals. Yet barely thirty years after its founding the town was abandoned, nearly all of its inhabitants returning to Hawaii. Years later, Native Hawaiian students at nearby Brigham Young University, descendants of the original settlers, worked to clean the graves of Iosepa and erect a monument to memorialize the settlers. Remembering Iosepa connects the story of this unique community with the earliest Native Hawaiian migrants to western North America and the vibrant and growing community of Pacific Islanders in the Great Basin today. It traces the origins and growth of the community in the tumultuous years of colonial expansion into the Hawaiian islands, as well as its relationship to white Mormons, the church leadership, and the Hawaiian government. In the broadest sense, Mathew Kester seeks to explain the meeting of Mormons and Hawaiians in the American West and to examine the creative adaptations and misunderstandings that grew out of that encounter.

Since World War II, historians have analysed a phenomenon of "white flight" plaguing the urban areas of the northern United States. One of the most interesting cases of "white flight" occurred in the Chicago neighborhoods of Englewood and Roseland, where seven entire church congregations from one denomination, the Christian Reformed Church, left the city in the 1960s and 1970s and relocated their churches to nearby suburbs. In Shades of White Flight, sociologist Mark T. Mulder investigates the migration of these Chicago church members, revealing how these churches not only failed to inhibit white flight, but actually facilitated the congregations' departure. Using a wealth of both archival and interview data, Mulder sheds light on the forces that shaped these midwestern neighborhoods and shows that, surprisingly, evangelical religion fostered both segregation as well as the decline of urban stability. Indeed, the Roseland and Englewood stories show how religion - often used to foster community and social connectedness - can sometimes help to disintegrate neighborhoods. Mulder describes how the Dutch CRC formed an insular social circle that focused on the local church and Christian school - instead of the local park or square or market - as the center point of the community. Rather than embrace the larger community, the CRC subculture sheltered themselves and their families within these two places. Thus it became relatively easy - when black families moved into the neighborhood - to sell the church and school and relocate in the suburbs. This is especially true because, in these congregations, authority rested at the local church level and in fact they owned the buildings themselves. Revealing how a dominant form of evangelical church polity - congregationalism - functioned within the larger phenomenon of white flight, Shades of White Flight lends new insights into the role of religion and how it can affect social change, not always for the better.

Deception by Design provides a comprehensive study of Mormonism; exposes the surprising source of Joseph Smith's "conversion" story; reveals the immense influence of others on Smith's beliefs; equips evangelical Christians with principals for witnessing to Mormons.

"Allen Harrod has written a wonderfully helpful and insightful book on Mormonism. It is both original in its research, as well as in its offering helpful conclusions and applications regarding the nature and history of the Church of Jesus Christ of Latter-day Saints." --Dr. R. Philip Roberts, president, Midwestern Baptist Theological Seminary

"Deception by Design represents the best book I have seen in terms of explicating the beliefs and theology of Mormonism and at the same time providing superb approaches to presenting the claims of Christ to Mormons." --Dr. Paige Patterson, Southwestern Baptist Theological Seminary

In this groundbreaking study, Stephen H. Webb offers a new theological understanding of the material and spiritual: that, far from being contradictory, they unite in the very stuff of the eternal Jesus Christ.
Accepting matter as a perfection (or predicate) of the divine requires a rethinking of the immateriality of God, the doctrine of creation out of nothing, the Chalcedonian formula of the person of Christ, and the analogical nature of religious language. It also requires a careful reconsideration of Augustine's appropriation of the Neo-Platonic understanding of divine incorporeality as well as Origen's rejection of anthropomorphism. Webb locates his position in contrast to evolutionary theories of emergent materialism and the popular idea that the world is God's body. He draws on a little known theological position known as the ''heavenly flesh'' Christology, investigates the many misunderstandings of its origins and relation to the Monophysite movement, and supplements it with retrievals of Duns Scotus, Caspar Scwenckfeld and Eastern Orthodox reflections on the transfiguration. Also included in Webb's study are discussions of classical figures like Barth and Aquinas as well as more recent theological proposals from Bruce McCormack, David Hart, and Colin Gunton. Perhaps most provocatively, the book argues that Mormonism provides the most challenging, urgent, and potentially rewarding source for metaphysical renewal today.
Webb's concept of Christian materialism challenges traditional Christian common sense, and aims to show the way to a more metaphysically sound orthodoxy.

Luthers transformational idea of justification by faith alone was often misunderstood and misrepresented in the early years of the Reformation. In 1520, with his Wittenberg congregation in mind, Luther set out to clarify the biblical foundation of good works. In doing so he recast the very definitions of sacred and secular both for his own generation and ours.