How might a church infused with missional theology change the way it approaches Christian practices? Interacting both with the missional theology of George Hunsberger and Darrell Guder and with the theology of Christian practices laid out by Craig Dykstra and Dorothy Bass, Benjamin T. Conner argues that allowing these two disciplines to inform one another can enhance the nature of the church s witness, its congregational discipleship, and its theological education. Framing his work with real-world narratives and applications inspired by his work as a minister to adolescents with special needs, Conner shows how a practical missional mindset can redefine and reinvigorate the spirit and purpose of a congregation.

The book will be of interest to ministers of religion and students of theology.

The priesthood of all believers is a pillar undergirding Protestant ecclesiology. Yet the doctrine has often been used to serve diverse agendas. This book examines the doctrine's canonical, catholic, and contextual dimensions. It first identifies the priesthood of all believers as a canonical doctrine based upon the royal priesthood of Christ and closely related to the believer's eschatological temple-service and offering of spiritual sacrifices (chapters 1-3). It secondly describes its catholic development by examining three paradigmatic shifts, shifts especially associated with Christendom (chapters 4-6) and a suppression of the doctrine's missional component. Finally, the book argues that a Christian doctrine of the priesthood of all believers should be developed with a Christocentric-Trinitarian understanding of the missio Dei. This suggests there are especially appropriate ways for the royal priesthood to relate to the Father, to the Son, and to the Holy Spirit. A canonically and catholically informed priesthood of all believers leads contextually to particular ecclesial practices. These seven practices are 1) Baptism as public ordination to the royal priesthood; 2) Prayer; 3) Lectio Divina; 4) Ministry; 5) Church Discipline; 6) Proclamation; and 7) the Lord's Supper as the renewal of the royal priesthood.

The term ‘witness’ has become synonymous with evangelism, but true witnessing is usually found in dissenting: it refuses to bow to idols, or to take the easy road, or deny Christ and all he died for. This collection is rooted in that belief that having the mind of Christ means we will do things differently. It offers practical resources for pastoral care that celebrates people on the margins of the church, and provides liturgies for those who suffer racism or injustice, who experience tragedy and loss, who raise their voices in protest or lament, and more. These texts do not carry the stamp of approval of any church body, but will bring the light of the gospel where it is needed. Arranged in six sections, it includes contributions from well-known and new voices covering the themes of: • Witness in Ordinary Time • Communion • Birth and Baptism • United in Love • Suffering Presence • Death and Resurrection

The revised second edition of the award-winning The RCIA: Transforming the Church incorporates new insights in liturgical catechesis and ritual celebration that have emerged since the original edition. The changed format includes an expanded commentary on each of the periods of the rite, expanded sections, all-new sections, practical guidelines, and suggestions for using the rite with children.Again divided into three parts, this resource first looks at foundational issues for implementing the rite, including underlying theological issues and ministries in initiation. The second section looks at each stage in the rite following a four-step process. The third section examines pastoral issues such as annulments, ecumenical sensitivity, discerning valid baptism, etc.

In a postsecular cultural situation the conditions for understanding and communicating a Christian tradition have changed. None of the established religions can any longer claim monopoly in the "marketplace of religions." A claim of this study is that a postsecular situation characterized, among other things, by dwindling memberships in established churches as well as a new visibility of alternative religious expressions, opens up a need to reflect on alternative ways of understanding Christianity in its context. This study focuses on the question, how can a Christian tradition be communicated understandably in a postsecular context? In traditional terms: how can Christian witness be understood in our situation? It is to this need, according to this study, that the ecclesiology of Stanley Hauerwas provides a meaningful perspective. This perspective becomes relevant because in a postsecular context a Christian church, even a folk church, cannot assume to be in a position of majority or power. There is, therefore, a need to ask how to understand Christianity as a community of witness that is neither in power nor a majority. The study suggests that embodiment of Christian convictions becomes a central factor in a meaningful postsecular notion of witness.