Roley was once a rising star in the contemporary Christian music scene, but then he felt called to racial reconciliation and moved to a disadvantaged neighborhood where he embodies the ideals that are needed to forge a just society.

The Photographs in this book were taken in God's Neighborhood in pure Michigan. This book was written to show appreciation for all the beautiful miracles God has created for us to enjoy. This book was meant to be a learning tool for young children; to aid in literacy development, give reading experiences and allow them to see what some of God's Neighborhood, Michigan looks like.

There are many holy cities in India, but Mumbai is not usually considered one of them. More popular images of the city capture the world’s collective imagination—as a Bollywood fantasia or a slumland dystopia. Yet for many, if not most, people who live in the city, the neighborhood streets are indeed shared with local gods and guardian spirits. In The Neighborhood of Gods, William Elison examines the link between territory and divinity in India’s most self-consciously modern city. In this densely settled environment, space is scarce, and anxiety about housing is pervasive. Consecrating space—first with impromptu displays and then, eventually, with full-blown temples and official recognition—is one way of staking a claim. But how can a marginalized community make its gods visible, and therefore powerful, in the eyes of others? The Neighborhood of Gods explores this question, bringing an ethnographic lens to a range of visual and spatial practices: from the shrine construction that encroaches on downtown streets, to the “tribal art” practices of an indigenous group facing displacement, to the work of image production at two Bollywood film studios. A pioneering ethnography, this book offers a creative intervention in debates on postcolonial citizenship, urban geography, and visuality in the religions of India.

Justice, mercy, and the public good all find meaning in relationship--a relationship dependent upon fidelity, but endlessly open to the betrayals of infidelity. This paradox defines the story of God and Israel in the Old Testament. Yet the arc of this story reaches ever forward, and its trajectory confers meaning upon human relationships and communities in the present. The Old Testament still speaks. Israel, in the Old Testament, bears witness to a God who initiates and then sustains covenantal relationships. God, in mercy, does so by making promises for a just well-being and prescribing stipulations for the covenant partner's obedience. The nature of the relationship itself decisively depends upon the conduct, practice, and policy of the covenant partner, yet is radically rooted in the character and agency of God--the One who makes promises, initiates covenant, and sustains relationship. This reflexive, asymmetrical relationship, kept alive in the texts and tradition, now fires contemporary imagination. Justice becomes shaped by the practice of neighborliness, mercy reaches beyond a pervasive quid pro quo calculus, and law becomes a dynamic norming of the community. The well-being of the neighborhood, inspired by the biblical texts, makes possible--and even insists upon--an alternative to the ideology of individualism that governs our society's practice and policy. This kind of community life returns us to the arc of God's gifts--mercy, justice, and law. The covenant of God in the witness of biblical faith speaks now and demands that its interpreting community resist individualism, overcome commoditization, and thwart the rule of empire through a life of radical neighbor love.

In almost every congregation, there is a searching youth who is somehow different from the rest, one who thinks more deeply, asks more questions, and wants to make a difference in the world. This young person may be seen as a loner, an upstart, or someone who does not fi t. Youth workers may not know what to do with these inquisitive youth, and a youth program that meets the congregation’s expectations probably won’t connect with the needs and interests of searching youth. Eventually, searching youth turn into searching adults who continue to “stir things up” and enrich the life of our congregations with their questions, insights, witness, and service. These young people have the capacity and ability to provide signifi cant leadership in our congregations now and in the future. Because of their unique gifts, we are offering this book as a resource for pastors, teachers, and youth leaders who work with them. In this book, faculty members, students, and recent graduates of Saint Paul School of Theology look through the eyes of their academic disciplines and ministry experience to explore the foundations for ministry with searching youth and to offer designs for your ministry.

There are, it seems, as many definitions of the term "evangelism" as there are people doing the defining. For some, it means proclaiming the gospel to those who have not heard it. To others, it means making disciples of Jesus Christ. To others, it means working for the transformation of the world into the kingdom of God. For still others, it has principally to do with building vibrant, healthy congregations. Underlying this confusion is a fundamental inability to locate the practice of evangelism within one's overall theological convictions. We will never understand the part that proclamation, disciple making, kingdom building, and church growth play in evangelism until we first ask a more important question: What does evangelism have to do with who God is? What is it we know about God that makes evangelism a central part of what it means to be Christian? In this comprehensive theology of evangelism, Scott J. Jones proposes to ground the practice of evangelism in an understanding of God's love for the world, specifically as seen in the incarnation of God in Christ. In Jesus, God took on all of what it means to be human. Because of this, evangelism must be a ministry to the whole person. The typical distinctions between soul-winning, social action, and church growth evaporate; individual conversion and acts of mercy are part of the same ministry of bringing persons more fully into the reign of a loving God.