This book explores the history of church camps and retreat centers to show how environmental stewardship became the dominant paradigm for Protestant environmentalism, why that is a flawed and fractious model, and why it has stalled.

What is the Church's mission? What does it mean to participate in God's mission personally? How do "mission" and culture interact and conflict? This book articulates various evangelical views regarding the church's mission and provides a healthy, vigorous, and gracious debate on this controversial topic. In a helpful Counterpoints format, this volume demonstrates the unique theological frameworks, doctrinal convictions, and missiological conclusions that inform and distinguish the views: Soteriological Mission: Jonathan Leeman Participatory Mission: Christopher Wright Contextual Mission: John Franke Ecumenical-Political Mission: Peter Leithart Each contributor answers the same key questions based on their biblical interpretations and theological convictions: What is your biblical-theological framework for mission? How does your definition of mission inform your understanding of the church's mission? How does the Mission of God and Kingdom of God relate to the mission of the church? What is the gospel? How does your view on the gospel inform the mission of the church? How do verbal proclamation of the gospel, discipleship, corporate worship, caring for the poor, social justice, restoring shalom, developing culture, and international missions fit into the church's mission? The interactive format helps readers get a clearer picture of why different conclusions are drawn and provide a fresh starting point for discussion and debate of the church's mission. The Counterpoints series presents a comparison and critique of scholarly views on topics important to Christians that are both fair-minded and respectful of the biblical text. Each volume is a one-stop reference that allows readers to evaluate the different positions on a specific issue and form their own, educated opinion.

Vols. for 1950-72 include annual reports of the American Baptist Home Mission Society and the Woman's American Baptist Home Mission Society (issued together), of the Board of Education and Publication, and of the Ministers and Missionaries Benefit Board, and: Along kingdom highways (1950-68/69, reports of the American Baptist Foreign Mission Society and the Woman's American Baptist Foreign Mission Society; 1969/70-72 reports of the American Baptist Foreign Mission Society "consolidated with the Woman's American Baptist Foreign Mission Society"); for 1950-61, the annual report of the American Baptist Historical Society.

Connecting NCD to cell church in an in-depth way, this groundbreaking book demonstrates how NCD and cell church complement one another, working symbiotically to grow healthy, God pleasing churches.

Be Opened! The Catholic Church and Deaf Culture offers readers a people’s history of deafness and sign language in the Catholic Church. Paying ample attention to the vocation stories of deaf priests and pastoral workers, Portolano traces the transformation of the Deaf Catholic community from passive recipients of mercy to an active language minority making contributions in today’s globally diverse church. Background chapters familiarize readers with early misunderstandings about deaf people in the church and in broader society, along with social and religious issues facing deaf people throughout history. A series of connected narratives demonstrate the strong Catholic foundations of deaf education in sign language, including sixteenth-century monastic schools for deaf children and nineteenth-century French education in sign language as a missionary endeavor. The author explains how nineteenth-century schools for deaf children, especially those founded by orders of religious sisters, established small communities of Deaf Catholics around the globe. A series of portraits illustrates the work of pioneering missionaries in several different countries—“apostles to the Deaf”—who helped to establish and develop deaf culture in these communities through adult religious education and the sacraments in sign language. In several chapters focused on the twentieth century, the author describes key events that sparked a modern transformation in Deaf Catholic culture. As linguists began to recognize sign languages as true human languages, deaf people borrowed the practices of Civil Rights activists to gain equality both as citizens and as members of the church. At the same time, deaf people drew inspiration and cultural validation from key documents of Vatican II, and leadership of the Deaf Catholic community began to come from the deaf community rather than to it through missionaries. Many challenges remain, but this book clearly presents Deaf Catholic culture as an important and highly visible embodiment of Catholic heritage.