Power and Identity in the Global Church: Six Contemporary Cases applies contemporary sociological, theological, and New Testament insights to better understand how God’s people can, do, and should interact in the field, thereby laying the groundwork for better multicultural approaches to mission partnership. The authors—six evangelical anthropologists and theologians—also show that faithfulness in mission requires increased attention to local identities, cultural themes, and concerns, including the desire to grow spiritually through direct engagement with God’s word. In this context, failure to attend to power imbalances can stunt spiritual and leadership growth. Attending to those imbalances should make Christian churches more truly brothers and sisters in Christ, equal members of the one global body of which Christ alone is the head.

You don't have to head overseas to find a war. In the church, the rhetorical cross-fire between evangelical and "spirit-filled" Christians over the past hundred years has been withering. "No scriptural foundations," is the charge evangelicals have leveled at the charismatics. "No spiritual power," the latter have countered. The boundaries are clear. The positions are taken -- and guarded. Either you're a Word person or a Power person. Today, though, such black-and-white, either-or thinking is giving way to the liberty and promise of a Word and Power church. Pastor Doug Banister shows why we cannot afford to settle for less. It's time to bury our differences -- which are largely artificial -- and discover the incredible potential that arises when evangelicals combine their strengths with Pentecostals and charismatics. Taking a long, careful, and honest look at the Scriptures, at church history, and at the state of the church and the world today, Pastor Banister reveals why Pentecostalism and evangelicalism need each other. Each tradition possesses strengths that are essential to a balanced, life-changing faith. The Word and Power Church shows how these "two mighty rivers" add to, rather than subtract from, each other. At the cusp of a new millennium, they are in fact merging into one river. Word and Power churches may experiences turbulence where the waters meet, but they teem with life, hope, faith, and power to reach a desperate world with the Gospel. Filled with personal anecdotes, this fascinating, thought-provoking, and candid book supplies the why-tos and how-tos of a Word-and-Power approach. What you won't find is preferential treatment of one view over another. What you will find are thoughtful biblical insights that will challenge you and inspire you. And you'll discover practical guidance for charting your own course -- whether as an individual or as a church -- toward a faith that embraces the truth of the Word and the power of the Spirit. As a solidly evangelical seminary graduate and pastor, Banister admits to having disdained charismatics. That is, until meticulous study of God’s Word convinced him that miraculous gifts of tongues, healing, and prophecy are indeed valid for today. As he details his “journey beyond categories,” Banister explores the reasons for the age-old rift between the two camps and the ways in which healing is taking place in new “Word and Power” churches all over America. When evangelicals and charismatics bring together the best from each tradition, he has discovered that the result is a strong, unified body. Word and Power churches affirm the authority of Scripture and encourage the propheticembrace of those who pray in a spiritual language, pursue obedience to Christ, edify the believer and evangelize the seeker, heal the sick and comfort the suffering. The Word and Power Church will speak to Christians everywhere who want to walk in both the integrity of Scripture and the power of the Holy Spirit.

"This book, which in my opinion is Moltmann's best, can be recommended on the basis that it contains challenging and creative insights that can be used by the discriminating reader in the service of church renewal Moltmann represents the theology of liberation at its best, and those who wish to know more about this theology would do well to study this creative and searching theologian." --Donald G. Bloesch Christianity Today "Moltmann is perhaps unsurpassed among his contemporaries in keenness of insight and rhetorical power." --Daniel L. Migliore, Theology Today "Moltmann presents a stirring vision which every Christian community could well ponder With a missionary emphasis, he seeks to help the reader face the question of the church's identity in the light of the contemporary political, economic, and social scene." --Religious Education

Why the furor over this book? Why was Church: Charism and Power the subject of a Vatican inquiry? The reason, ironically enough, has little to do with its alleged use of Marxist thought, but rather with its critical understanding of the church in the light of the gospel. Church: Charism and Power is a provocative, devastating critique of the ways in which power, sacred power, is controlled and exercised in the Roman Catholic Church. It is a militant book, a radical book, but it is by no means defective in orthodoxy. In fact, with all its criticism it offers a brilliant defense of the historical claims of Roman Catholicism. Its central thesis argues that since the fourth century the church has fallen victim to a kind of power that has nothing to do with the gospel and everything to do with the dynamics of power with all of its inevitable abuses. This historical reality, enshrined in the monarchical model of the church, was undermined at the Second Vatican Council and replaced by that of the church as people of God. This 'laical' model is closely allied in Boff's exposition with the notion of the church as sacrament of the Holy Spirit: the church as sign and instrument of the now living and risen Christ, that is the Holy Spirit. A pneumatic ecclesiology such as this would lead the church back to its primitive dynamics of community, cooperation, and charism. It would create a church in which everyone shared equally and where flexible and appropriate ministries conformed to needs as they arose. Is such a church possible? Is it not simply the utopian dream of idealists and sectarians down through the ages? No, says Father Boff, given the incredible growth throughout Latin America of comunidades eclesiales de base, base communities, where the people express and achieve their desire for participation and where the hierarchy divests itself of its titles and ecclesiastical baggage, creating a common desire for community and equality. This model of the church has acquired an unexpected historical possibility: the new church is in the process of being born. This church, the church being born from the faith of the poor, has rediscovered for itself--and for the church universal--the living presence of the dangerous memory of Jesus Christ.

Since colonial days, religious work in American has happened through denominations. At least since the start of the twentieth century, these religious bodies consisted of a fairly tight, intra-denominationally connected system of congregations, regional judicatories, and national offices. This system was the product of more than two centuries of consolidation among Americanbs historic immigrant and indigenous churches. The vast majority of these structures are still in place, retain some semblance of internal coherence, have considerable social and religious significance, and will be with us for the foreseeable future. Nevertheless, the stresses upon them today clearly indicate that they are entering an unsettled period of transition. The purpose of this book is to examine the national structures of eight diverse Protestant denominations as a part of that shift. The frame of this study is the relationship between the theological and organizational nature of national denominational structures as they adapt to the changing situation of the twenty-first century.

This book brings together prominent practitioners and academics to answer these questions and explore what it means to proclaim the gospel in the North of England from many angles.

In the era of 'post-Christendom', how can church as a sociological reality be switched on to the destructive dangers, yet constructive possibilities, of 'power' flowing in and around its community? Attuned to the current distrust of church power, this book creatively works out responses that could turn painful censure into a re-visioning of church power relations, helped by neglected critical studies. The approach exposes a complexity to power, and filters that insight into a theology of church. The book shows how lessons are available for a religious community from post-modern philosopher Michel Foucault and from recent feminism. The topic of power has universal importance in the study of religion, though the response to analysis and critique in this book is drawn specifically from Christian sources. Kearsley concludes with an exploration for a future renovated, self-critical, authentic and growing community, sensitive to power while remaining in line with classic Christianity.

Drawing on his own experience in responding to abuse, Bishop Geoffrey Robinson methodically offers a critique of the church's use and misuse of power, from the pope proclaiming infallibly down to the preacher claiming a divine authority for every word spoken from the pulpit. Going back to the Bible and, above all, to the teaching of Jesus, he presents an approach to sexual morality that is profound, compassionate, and people-centered. He stresses the priority of the hierarchy of holiness over the hierarchy of power. He offers nothing less than a vision for a church of the third millennium 'a church that wants to see in its members the responsibility appropriate to adults rather than the obedience appropriate to children and wants to help al people to grow to become al they are capable of being. You will love or hate this book but not be ale to remain neutral. Through the story of sexual abuse and the church's response, I came to the unshakeable belief that within the Catholic Church there absolutely must be profound and enduring change. In particular, there must be change on the two subjects of power and sex. 'From the Introduction Bishop Geoffrey Robinson, who has degrees in philosophy, theology, and church law, was Auxiliary Bishop in the Archdiocese of Sydney from 1984 until his retirement in 2004. In 1994, he was elected by the Australian Bishops to the National Committee for professional Standards, coordinating the response of the Catholic Church in Australia to revelations of sexual abuse, and from 1997 until 2003 he was cochairman of this committee.