Bøger udgivet af Baylor University Press

Christian organization, education, and leadership are changing. Headlines note rising religious disaffiliation ("e;the Nones"e;), moral failures by religious leaders, and the mounting crisis for religious education. Research on congregations, Christian higher education, and theological education also paints a dismal picture: declining engagement and growing fragility. These trends have changed the landscape that surrounds Christian thought and practice, but the story of local communities presents a more complex portrait: communities are also coalescing around vitality, wisdom, and hope. Adaptive Church explores what it takes for communities of faith to respond to uncertainty and shifting organizational environments. Based on fifty-two interviews and four years of empirical work, Dustin Benac charts a theological paradigm for collaboration and community in a changing world. He pioneers an interdisciplinary method that identifies the ecclesial ecology as the primary site to discern how Christian communities and leaders adapt to mounting challenges. Moreover, he provides the first in-depth analysis of a novel form of organizing religious life-a "e;hub"e;-by telling the story of how collaborative partnerships are creating new structures of belonging in the Pacific Northwest. Neither megachurches nor denominations, these hubs are networks that anchor religious life within a particular community and facilitate webs of connection across Christian institutions. Illumined by wisdom drawn from the Christian tradition, they pursue a particular way of life, one sustained by six complementary forms of leadership that express the possibility of collaboration and community in a changing world.Benac contributes to a new and emerging field at the intersection of practical theology, organizational theory, sociology of religion, and leadership studies. For leaders and communities facing uncertainty, Adaptive Church provides a template for change within and beyond the forms that have historically guided Christian organization, education, and leadership.

Baptism offers the distinctive practice of Christian initiation, rooted in Jesus' own baptism, ministry, death, and resurrection. Too often, however, people with intellectual disabilities are excluded from this core Christian practice and so barred from full inclusion in the life of discipleship. How can the work of the Triune God in baptism renew Christian imagination toward an embrace of baptismal identities and vocations among disabled Christians?In Becoming the Baptized Body Sarah Jean Barton explores how baptismal theologies and practices shape Christian imagination, identity, and community. Privileging perspectives informed by disability experience through theological qualitative research, Becoming the Baptized Body demonstrates how theology done together can expansively enliven imagination around baptismal practices and how they intersect with the human experience of disability. Through a lively tapestry of stories, theological insights, and partnerships with Christians who experience intellectual disability, Barton resists theological abstraction and engages and expands the field of disability theology.With a methodological commitment to inclusive research and a focus on ecclesial practice, Barton brings theologians of disability, biblical accounts of baptism, baptismal liturgies, and theological voices from across the ecumenical spectrum in conversation with Christians shaped by intellectual disability. Becoming the Baptized Body explores how the real-world experiences of disabled Christians enrich and expand received Christian theological traditions and illustrates avenues for vibrant participation and formation for all believers.

After several centuries of controversy, the early church came to an uneasy consensus that Jesus was both fully human and fully divine. In his divinity, orthodox Christianity claimed, he shared fully in the nature of the uncreated creator God. But was this doctrinal position crafted from whole cloth in the era of the great ecumenical councils? How did earlier Christ-followers understand Jesus in light of their convictions about the one supreme deity and in the context of a cultural milieu saturated with gods?In Jesus among the gods, Michael Bird gives renewed attention to divine ontology-what a god is-in relation to literary representations of Jesus. Most studies of the origins of early Christology focus on christological titles, various functions, divine identity, and types of worship. The application of ontological categories to Jesus is normally considered something that only began to happen in the second and third centuries as the early church engaged in platonizing interpretations of Jesus. Bird argues, to the contrary, that ontological language and categories were used to describe Jesus as an eternal, true, and unbegotten deity from the earliest decades of the nascent church.Through comparison with representative authors such as Philo and Plutarch, and a comprehensive analysis of Jesus and various intermediary figures from Greco-Roman religion and ancient Judaism, Bird demonstrates how early accounts of Jesus both overlapped with and diverged from existing forms of religious expression. However Jesus resembled the various divine agents of Greco-Roman religion and Second Temple Judaism, the chorus of early Christian witnesses held Jesus to be simultaneously an agent of and an analogue with the God of Israel. Among the gods, Jesus stood in clear relief, a conviction that may have been refined over time but that belongs to the emerging heart of Christian confession.

Art is an outworking of God's creative process, a tangible participation in the shaping of the world. Through our artistic endeavors, we both express our understanding of creation and imbue that creation with new meaning. Four artists in particular-the poet Czeslaw Milosz, filmmaker Terrence Malick, novelist Marilynne Robinson, and lyric essayist Annie Dillard-actively wrestle with a world that reflects God's glory while remaining at times deeply and troublingly obscure. In Lyric Theology, Thomas Gardner unfolds the ways these four important contemporary figures, drawing on modes of thinking rooted in lyric poetry, explore what the world looks like when seen as created and received as a gift. Lyric thinking, he argues, dramatizes a mind and spirit reaching toward a beauty and complexity that can never be fully grasped but yet can be lifted up in praise and wonder, bafflement and song. The specific lyric responses on display here- resisting meaninglessness, wrestling with contrary impulses to both celebrate and turn away, embracing as revelatory the failure to see fully, and redeeming the world by lifting its particulars into song-can be seen as acts of theological thinking, deepening and extending the doctrine of creation by living out its implications in the world. If the world were created out of nothing save the desire to extend the love expressed within the Trinity to creatures who might reflect it back in wonder and praise, lyric ways of making sense of the world-breaking free of straightforward conceptualization and argument and exploring inward, nuanced, and continually made and remade responses to the world's particulars-bring this idea forward as a living thing. Drawing on his own work as a literary scholar and a lyric essayist, Gardner here gives us the tools to both understand and join in performing creative theological explorations of great subtlety, beauty, and originality.

If there is one question that haunts Indian Christians, it is this: "e;What does it mean to be Indian and Christian?"e; This matter of identity presents a unique challenge, especially today, in the face of a Hindu nationalist challenge insisting that to be truly Indian, one must be Hindu. Christianity Remade, however, offers a unique path forward by studying the rise and character of Indian-initiated churches (IICs), Christian movements founded by Indians to address Indian issues, needs, and opportunities.IIC is not a common term in Indian church life or theology today. Only a few scholars have focused on Christian movements arising in India. Based on firsthand experience from research conducted through the Mylapore Institute for Indigenous Studies, Paul Joshua's groundbreaking work presents a truly striking discovery: IICs represent a pivotal, re-formative phase in the nearly twenty-century history of Indian Christianity. They result from critiques of the inherited structures and outlook of mission-founded Christianity. They respond to the deep needs of people on the lower rungs of Indian society, and they fashion their spiritual answers and modes of being from deeply Indian religious materials. Thus, they engage in a creative combination of Indian popular piety and the gospel of Jesus Christ as found in an Indian reading of the Bible.Joshua engages specific IIC movements to draw out singular contextual ingredients: the rise of Indian nationalism, the generative power of Christian revivalism, the movement for national independence, the bhakti tradition of popular Hindu devotional practice, the challenge of Hindu spiritual power, and the dynamism of contemporary urban culture. From these ingredients, and drawing on insights from postcolonial studies, Joshua reveals how a "e;subaltern"e; sensibility and vision from the margins of Indian society challenged both the colonial overlords and the mission-church hierarchs to create a Christianity made in India.

Introduces a specific religious tradition in a manner that offers innovative approaches to familiar themes in contemporary debates about religion and disability, including personhood, autonomy, community, ability, transcendence, morality, practice, the interpretation of texts, and conditioned claims regarding the normal human body or mind.

Provides a rich narrative to Christian history by looking back upon the theological forces that created the New Testament canon. Through a textual, historical, and hermeneutical examination of early Christianity, the book reveals how various writings that form the New Testament's building blocks are all held together.

The canon achieves the concord and harmony of the law and the prophets in the covenant delivered at the coming of the Lord of which Clement of Alexandria so eloquently spoke.--Hans Boersma, J. I. Packer Professor of Theology, Regent College

Defends marriage and family life while exposing the limits and blind spots of powerful revolutionary ideologies. After suggesting a general framework within which to understand the ends and means of family policy, Scott Yenor explores what a liberal society should seek to accomplish in marriage and family policy.

To read Romans from beginning to end, from letter opening to final doxology, is to retrace the steps of Paul. To read Romans front to back was what Paul certainly intended. But to read Romans forward may have kept the full message of Romans from being perceived. Reading forward has led readers to classify Romans as abstract and systematic theology, as a letter unstained by real pastoral concerns.But what if a different strategy were adopted? Could it be that the secret to understanding the relationship between theology and life, the key to unlocking Romans, is to begin at the letter's end? Scot McKnight does exactly this in Reading Romans Backwards.McKnight begins with Romans 12-16, foregrounding the problems that beleaguered the house churches in Rome. Beginning with the end places readers right in the middle of a community deeply divided between the strong and the weak, each side dug in on their position. The strong assert social power and privilege, while the weak claim an elected advantage in Israel's history. Continuing to work in reverse, McKnight unpacks the big themes of Romans 9-11-God's unfailing, but always surprising, purposes and the future of Israel-to reveal Paul's specific and pastoral message for both the weak and the strong in Rome. Finally, McKnight shows how the widely regarded "e;universal"e; sinfulness of Romans 1-4, which is so often read as simply an abstract soteriological scheme, applies to a particular rhetorical character's sinfulness and has a polemical challenge. Romans 5-8 equally levels the ground with the assertion that both groups, once trapped in a world controlled by sin, flesh, and systemic evil, can now live a life in the Spirit. In Paul's letter, no one gets off the hook but everyone is offered God's grace. Reading Romans Backwards places lived theology in the front room of every Roman house church. It focuses all of Romans-Paul's apostleship, God's faithfulness, and Christ's transformation of humanity-on achieving grace and peace among all people, both strong and weak. McKnight shows that Paul's letter to the Romans offers a sustained lesson on peace, teaching applicable to all divided churches, ancient or modern.

Provides a foundational analysis of the Greek text of the Septuagint version of Amos. Glenny explains the form and syntax of the biblical text, offers guidance for deciding between competing semantic analyses, engages important text-critical debates, and addresses questions relating to the Greek text that are overlooked by standard commentaries.