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Dietrich Bonhoeffer's example of self-sacrificing discipleship has for over fifty years inspired Christians around the world in both their resistance to evil and their devotion to Jesus Christ. Yet for some readers--particularly those who suffer trauma, abuse, and other forms of violence--Bonhoeffer's insistence on self-sacrifice, on becoming a "person for others," may prove more harmful than liberating. For those already socialized into self-abnegation, uncritical applications of Bonhoeffer's teachings may reinforce submission, rather than resistance, to evil. This study explores Bonhoeffer's understandings of selfhood and spiritual formation, both in his own experience and writings and in light of the role of gender in psycho-spiritual development. The central constructive chapter creates a mediated conversation between Bonhoeffer and these feminist psychologists on the spiritual formation of survivors of trauma and abuse, including not only dimensions of his thinking to be critiqued from this perspective but also important resources he contributes toward a truly liberating Christian spirituality for those on the underside of selfhood. The book concludes with suggestions regarding the broader relevance of this study and implications for ministry. The insights for spiritual formation developed here provide powerful proof of Bonhoeffer's continuing and concretely contextualized relevance for readers across the full spectrum of human selfhood.

Agency, Culture and Human Personhood" uses feminist theories, process and liberation theologies, psychodynamics and the problem of intimate partner violence to develop a pastoral theology of human agency. The turn to cultural context for understanding what makes human beings who they are and do the things they do, raises significant questions about human agency. To what extent is agency, the human capacity to act, self-determined, and to what extent is it determined by external factors? If we conceive of persons with too little agency we negate the possibility for change but too much agency negates the necessity for resistance movements. Hoeft argues that agency arises ambiguously from and is constituted of culture. She suggests that such a conception of agency enables the church to foster in victims, perpetrators, and congregations more resistance to violence and proposes practices of ministry that can do just that. The book will challenge deeply ingrained notions of personal responsibility and one's capacity to choose change, yet offers concrete proposals for a creating a less violent world.

A rather acrimonious divorce is underway between evangelical theology and foundationalism--especially among younger evangelical proteges less directly connected with the modernist-fundamentalist controversy than are their professors. These primarily younger evangelical thinkers are almost certainly reading and engaging more of Derrida than Descartes; more interested in doing theology and philosophy for the church than for the academy; more in tune with Wesley's than Warfield's theology; more interested in applying the Bible than defending it; more concerned with the hermeneutics of Gadamer and Ricoeur than (Arno) Gabelein and (A.T.) Robertson; more occupied with the philosophical method of Heidegger than Hegel; more moved by the epistemology of Kierkegaard and Barth than by Kant and Bultmann; and finally, more comfortable with postmodern than modern culture. Such major moves are undoubtedly altering the face of evangelical theology--or more accurately, theology done by evangelicals: even more particularly for this study, theological epistemology written by evangelicals. In Revitalizing Theological Epistemology Steven B. Sherman addresses questions about what evangelical theology ought to be doing in light of the changing cultural situation. Should the Christian faith continue to be presented and defended mainly according to Enlightenment principles when growing criticism of modern thought is affecting virtually every discipline? Is this critique merely a matter of the latest societal trend, or is this a much larger phenomenon virtually encompassing the West? Ought evangelicalism and its intellectual leaders to ""wait it out"" or should they ""re-vision"" their theology? And if something does require reconsideration, exactly what is it, and what might this re-examination entail? This book is about contemporary evangelical approaches to the knowledge of God, considering--and suggesting--ways Christian philosophers and theologians envision and make use of theological knowledge in the postmodern context.

The Founding of the Roman Catholic Church in Melanesia and Micronesia, 1850 to 1875 is the result of Father Ralph Wiltgen's years of archival work in Rome and at the headquarters of religious orders who worked in Micronesia and Melanesia. It follows his first historical book on the subject, The Founding of the Roman Catholic Church in Oceania: 1825 to 1850, but narrows the focus. The first book dealt with the whole of Oceania and emphasized developments in Polynesia. This book concentrates on Melanesia and Micronesia from 1850 to 1875, the period immediately before the work of large numbers of Missionaries of the Sacred Heart, Marists, and Divine Word Missionaries assumed great momentum in the period between 1875 and 1914. Micronesia is a huge area of the world, made up of numerous culturally and politically distinct groups of atolls ranging over about 1,400 miles from the northwest to the southeast. Its peoples speak scores of mutually unintelligible though related languages on such island groups as the Marshalls, the Gilberts, Nauru, and Kiribati. Far more heavily populated is Melanesia, another huge area of the Pacific where as many as one thousand distinct languages are spoken in an arc of islands extending from just below the equator in a boomerang shape from today's Indonesian controlled Papua and independent Papua New Guinea on the island of New Guinea in the northwest all the way along the Solomon Island chain to 25° south latitude to the southeast. In this book, Wiltgen shows himself the undisputed master of the archives of the Propaganda Fide, the Vatican's chief mission agency and the religious orders that provided missionaries, all of which is supplemented by his attention to the lives of key people of the period. He shows the Propaganda now prodding missionary orders to take on the difficult work of evangelizing these areas and on other occasions struggling to keep up with and understand fast-moving events and the colorful characters--both ecclesiastical and among colonial administrators, rogue sea captains, and indigenous leaders. Wiltgen lets the contemporary records speak for themselves, though one can imagine his arched brow and mischievous grin as he selects exactly the right quote to describe now an act of missionary heroism and now an act of self-promotion. It is a masterful book, making available the early history of one of Catholicism's greatest missionary successes, helping the reader understand both the idealism of the vision and the way in which concrete events and people affected the outcome.

The advances of geologic science, Darwinism, theological liberalism, and higher textual criticism converged in the nineteenth century to present an imposing challenge to biblical authority. The meteoric rise in secular knowledge exerted tremendous pressure on the Protestant theological elite of the time. Their ruminations, conversations, quarrels, and convictions offer penetrating insight into their world--into their perspective on Scripture and authority and how their outlook was challenged, defended, and sometimes changed across time. Moreover, the nineteenth-century imbroglios greatly illuminate a recent controversy over biblical authority. Some influential modern scholars of American religion contend that the doctrine of the inerrancy of the original autographs is a recently contrived theory, a theological aberration decidedly out of concert with mainline orthodoxy since the Reformation. They argue that pressure from biblical critics incited late nineteenth-century Princeton theologians to fabricate the notion as a way to quell criticism against Scripture. American fundamentalists, they insist, unwittingly adopted inerrancy as orthodoxy, being deceived by this innovation. This story has become standard scholarly currency in many quarters. However, The Sacred Text indicates that fundamentalists and conservative Protestants more generally are the standard-bearers of the ascendant theory of biblical authority commonly endorsed among many of the leading Protestant elite in nineteenth-century America.

Kevin Twain Lowery believes that two of John Wesley's most distinctive doctrines--his doctrines of assurance and Christian perfection--have not been sufficiently developed. Rather, these doctrines have either been distorted or neglected. Lowery suggests that since Wesleyan ethics is centered on these two doctrines, they need to be recast in a schema that emphasizes the cognitive aspects of religious knowledge and moral development.Salvaging Wesley's Agenda constructs such a new framework in three stages. First, Lowery explores Wesley's reliance upon Lockean empiricism. He contends that Wesleyan epistemology should remain more closely tied to empirical knowledge and should distance itself from mystical and intuitionist models like Wesley's own ""spiritual sense"" analogy. Second, examining the way that Wesley appropriates Jonathan Edwards's view of the religious affections, Lowery shows that Wesleyan ethics should not regard emotions as something to be passively experienced. Rather, emotions have cognitive content that allows them to be shaped. Third, Lowery completes the new framework by suggesting ways to revise and expand Wesley's own conceptual scheme. These suggestions allow more of Wesley's concerns to be incorporated into the new schema without sacrificing his core commitments.The final chapter sketches the doctrines of assurance and perfection in the new framework. Assurance is based on religious faith and on self-knowledge (both empirical and psychological), and perfection is understood in a more teleological context. The result is a version of Wesleyan ethics more faithful to Wesley's own thought and able to withstand the scrutiny of higher intellectual standards.

Enigmas and Powers is a celebration and engagement of the work of the noted author, biblical scholar, peace activist, pastor, speaker, and workshop leader, Walter Wink. Among Wink's numerous influential works are The Human Being: Jesus and the Enigma of the Son of the Man, The Bible in Human Transformation, Homosexuality and Christian Faith, Jesus and Nonviolence: A Third Way, and The Powers trilogy (Naming the Powers, Unmasking the Powers, and Engaging the Powers). This is the only volume devoted to responses by Walter's colleagues and students to the entire range of his work and its vast impact across disciplines, from biblical studies to peace studies, from theology to psychology. ""You hold in your hands an unusual book. In it you will find essays, letters, speeches, prayers, toasts, reminiscences, arguments, footnotes, and open-ended conversation. You will find addressed--and by addressed, I mean that the authors are variously talking to these persons/entities--God; the Spirit; Psyche; Walter Wink the person; Walter Wink the essay, book, theory, method, and/or argument(s); and finally, and throughout, you, the reader. Most of all, you will find, I hope, truth. Or, at least, meaningful, productive, and enticing approaches toward truth itself, and toward the world in light of truth.""--from the introduction

Living Devotions explores how a particular community has creatively negotiated its religious bonds of connection in the context of immigration. These matters cannot be studied in the abstract. Religious practice is not something separate from the economic, cultural, and psychological dimensions of life, but rather something integral, which shapes and is being shaped by all of these other realities. The author examines these dynamics through an ethnographic case study of the living devotions of a group of Italian Catholic immigrants to San Pedro, California. The narrative describes how the group's historical experiences of immigration and fishing find expression in their particular forms of prayer, art, artifacts, and food. The healing and transformative power of these shared religious practices is explored.As contemporary theologians, pastors, and congregations seek to welcome and care for immigrants and other strangers in a shifting social landscape, we need ways to engage in care-full and attentive relationships. The ethnographic method employed here suggests a way to lift up the voices of ordinary people, allowing them to tell their own stories, while piecing together emerging bits of theological wisdom and compelling care practices. While the particular insights of any community are situated and specific, theological reflection in one context can animate a broader discussion of transformative pastoral theology and practice.

For decades, post-independence Africa has been marked by conflicts, violence, and civil wars leading to a displacement of civilian populations and numerous humanitarian crises. For example, the Somali war, the 1994 Rwandan genocide, and the Darfur conflict in Western Sudan illustrate this phenomenon. In these situations, protecting the basic human rights of security, subsistence, the liberties of social participation, and the physical movement of refugees and internally displaced persons (IDPs)--particularly women, children, and young people--has been seen as inadequate. This book offers the following: a systematic presentation of the nature and scope of the crises; an evaluative description of the achievements and failures of governments, organizations, and the international community in responding to the crises; a critical analysis of the rationale for such an inadequate response; and a philosophical and theological study of basic human rights that seeks to redress these failures by envisioning an appropriate response and a lasting solution to the conflicts, displacement, and humanitarian crises in Sub-Saharan Africa.

Ours is a world characterized by change. Often the most fundamental changes in our lives result from experiences of profound suffering and loss as we are wrenched from our familiar world and driven into one that is alien. In the midst of such loss, we are compelled to choose between trying to cling to the remnants of a reality that is passing away and trying to make a home in a strange new world. Biblical prayers of lament wait for us at this crossroad of loss and newness.Prayers of lament are marked both by loss and by the inexplicable silence of God. Everything we believe about God's justice and goodness is placed in doubt by his hiddenness. The cry of lament is an act of tremendous risk. To lament is to abandon the sinking ship of religious certainty and strike out in a small dingy, amidst stormy seas, in search of a hidden God.Faced with God's silence, the biblical writers are willing to place at risk their most fundamental beliefs and to lament. The Psalm writers risk the loss of the Exodus story by crying out to a God who has failed to save, demanding that he once more part the chaotic waters and make a way in the desert. Job risks the loss of a moral God by confronting God with his injustice. Jeremiah risks the loss of the covenant by calling out for God to return yet again to a faithless partner and a failed marriage. Matthew and John the Revelator recognize that the coming of Messiah is impelled by the cries of innocent sufferers. Throughout the Bible, lament risks the possible loss of relationship with God and presses for a new, though uncertain, experience of God's presence.

IN THIS INNOVATIVE WORK, Christian T. Collins Winn examines the role played by the Pietist pastors Johann Christoph Blumhardt (1805-1880) and Christoph Friedrich Blumhardt (1842-1919) in the development of Karl Barth's theology. The disparate theological themes and dynamics of the two Blumhardts were crystallized in their eschatology, and Collins Winn argues that as early as 1916 Barth had appropriated this ""Blumhardtian eschatological deposit"" in ways fundamental to his own theological development. Against the grain of current Barth scholarship, this book establishes how the theology of the Blumhardts, though critically reconstructed, was not merely an episodic in¿uence on Barth's work. Instead, the Blumhardts had a complex and enduring impact on Barth, such that their imprint can be detected even in the mature theology of his Church Dogmatics. In treading new ground into Barth's theological formation, Jesus Is Victor! represents an important contribution to the field of Barth studies.

The Bible has the unfortunate legacy of being associated with gross human rights violations as evident in the scriptural justification of apartheid in South Africa as well as slavery in the American South. What is more, the Hebrew Bible also contains numerous instances in which the worth or dignity of the female characters are threatened, violated or potentially violated, creating a situation of dehumanization in which women are viewed as less than fully human. And yet the Bible continues to serve as a source of inspiration for readers committed to justice and liberation for all. But in order for the Bible to speak a liberative word, what is necessary is to cultivate liberating Bible reading practices rooted in justice and compassion. Restorative Readings seeks to do exactly this when the authors in their respective readings seek to cultivate Bible reading practices that are committed to restoring the dignity of those whose dignity has been violated by means of racial, gender, and sexual discrimination, by the atrocities of apartheid, by the HIV/AIDS pandemic, and by the dehumanizing reality of unemployment and poverty.

The population of the United States is changing. By 2042, U.S. census figures indicate that the majority racial population will no longer be white. In addition, churches are dying as congregants age and fail to add younger members to sustain their ministry. These shifting demographics represent a significant challenge and opportunity for the church. Derek Chinn proposes an overlooked solution: join congregations together to create a multiracial church. For this unique concept, Chinn offers a biblically grounded and practical perspective on what it takes to make this ministry approach viable. The heart of this ministry approach is redemption--of tired or shrinking ministries, of assets that God has given His people to advance the local church, and of brokenness due to racial and ethnic differences. This book is for church leaders, church planters, cross-cultural ministry leaders, and those involved with urban missions.

Charles Haddon Spurgeon (1834-1892) was the most famous Baptist minister of his generation. For such a significant figure, he has received surprisingly little scholarly coverage. This present work seeks to make a contribution to Spurgeon studies by examining him through the lens of his "spirituality." A wealth of primary material, much of it previously untapped, is used to build up a picture of his spiritual life. Whereas older and more recent interpretations of Spurgeon have a tendency to be one-dimensional, examination of his spirituality reveals him to be a complex figure, one who was molded by a diverse range of factors. Despite this complexity, a unifying theme for Spurgeon's spirituality is traced and fresh light is shed on the foremost popular preacher of the Victorian age.

Luke-Acts contains many and diverse female characters, many of whom play significant roles in the unfolding drama of God's plan of salvation through Jesus and the early church. Women followers of Jesus are fully-fledged disciples who prove to be reliable and insightful, participating in God's mission at all levels. They act as interpreters of salvation history, God's prophetic mouthpieces, witnesses to the resurrection, proclaimers and teachers of the gospel, and patrons and leaders of the early church. At the heart of this narratival exposure lies a particular theology of women. This narratival presentation and theology is rich and quite remarkable given the socio-religious climate in which Luke wrote. An appreciation of this ""narratival theology"" is important not only for a well-rounded understanding of Luke-Acts, but as a vital part of the variegated witness of the New Testament regarding the role of women in God's new community.

What makes a priest of one religion become a preacher of another religion? How could a person embrace a religion suddenly that he or she had up to then opposed? Why would young women risk their reputation and endanger their lives for the sake of newfound faith? How could an alcoholic detest a sip of wine all of a sudden? What drives an atheist to become an ardent worshiper of God? How could an intelligent person relate to God as to an adult human being? Transformative Religious Experience answers these questions with fascinating narratives of conversion. These narratives together show how the transforming effects of conversion permeate the daily lives of converts in a multireligious context.Joshua Iyadurai analyzes psychologically the mystical turning point in the conversion process and finds that the divine-human encounter entails a cognitive restructuring: a new set of beliefs, values, and desires replaces previously held religious beliefs, values, and desires. By drawing insights from the fields of psychology, sociology, anthropology, and theology, Iyadurai develops an interdisciplinary step model from a phenomenological perspective to explain the conversion process that incorporates the religious practices and social-psychological factors while giving a central place to religious experience.

In nineteenth-century Britain, a large number of prominent Anglican and Presbyterian Evangelicals rejected the idea that salvation meant "going to heaven when you die." Instead, they proposed that God would establish his kingdom on earth, renewing the creation and reanimating embodied humans to live in a world of science and progress. This book introduces the writings and activities of these women and men, among whom were counted the ardent social reformer Lord Shaftesbury, the highly-respected clergyman Edward Bickersteth, the popular author Charlotte Elizabeth Tonna, and the General Secretary of the Evangelical Alliance, Thomas Rawson Birks. The book shows that the catalyst for such theological revisionism was the end-times doctrine known as "premillennialism." While commonly characterized as a gloomy and sectarian belief, the book argues that premillennialism in Victorian Britain was actually an optimistic and often liberalizing creed. It dissolved older Evangelical assumptions about the dissimilarities between time and eternity, body and soul, heaven and earth. The book demonstrates that, far from being eccentric pessimists, premillennialists were actually pioneers of trends in nineteenth-century Christian theology that stressed the importance of the incarnation, prioritized social justice, and even entertained the idea of universal salvation.

As the twentieth century passed its midpoint and was rushing toward its end, a growing number of Majority World theologians came to realize that they could in fact do theology in their own contexts for the benefit of their own people. Thus, from the 1960s onward, theologians in the global South have embarked on a form of theological construction that has sometimes been described as "contextual" reflection or "contextualized theology." This volume is motivated by the conviction that these efforts have resulted in theological work that is also beneficial for Christians in other parts of the world. The editors have invited Majority World theologians to share their reflections on several themes of Christian faith from their own sociohistorical perspectives but with an unswerving commitment to the authority of Scripture. It is hoped that these fresh reflections will help Christians in the West engage and benefit from the perspectives of fellow believers in the global South.

In Romans 7:14-25, Paul declares, ""For I do not do the good I want, but the evil I do not want, is what I do"" (KJV). St. Paul's statement is a universal truth for all human beings; humans--whether Christians, Jews, Muslims, Buddhists, Hindus, or atheists--are prone to committing free actions that are not ""good."" Furthermore, and irrespective of how we might construe the notion of ""good"" (whether as acting in accordance with some religious or spiritual precept or simply doing what is in one's best interest), we often knowingly and freely choose actions that may, or in fact do, harm us. There is a name given to such actions. We call them ""weak-willed."" ""Weakness of will,"" or akrasia, has perplexed philosophers, theologians, and laypersons alike for centuries. This book reveals why the idea has caused so much bafflement and consternation for so many. The main thrust of the work, however, is to illuminate and inspire: Lightbody seeks to demonstrate, concretely, how and why we are weak-willed. By extracting an ""alchemical touchstone"" from Plato's middle period philosophy, Lightbody, in addition, reveals how we may transmute harmful appetites into life-edifying passions.

Does the Bible allow us to deceive? Is it ever right to lie? These are perennial questions that have been discussed and debated by theologians for centuries with little consensus. Entering this conversation, Just Deceivers provides a fresh analysis of this important topic through a comprehensive examination of the motif of deception in the books of Samuel. While many studies have explored deception in other Old Testament texts--especially the patriarchal narratives of Genesis--and a few articles have initiated examination of this motif in Samuel, Just Deceivers builds upon this groundwork and offers an exhaustive treatment of this theme in this important portion of the Hebrew Bible. Newkirk takes the reader through the books of Samuel, investigating every occurrence of deception in the narrative, exploring how the author depicts these various acts of deception, and then synthesizing the results to offer an exegetically based theology of deception. In so doing, this study both challenges commonly held views concerning the Bible's stance on falsehood and illustrates the importance of attending to the sophisticated literary character of biblical narrative.

As an aspect of civic humanism, the liberal arts comprehended the skills necessary to realize the common good of free citizens within a free society, the mental habits basic to citizenship as preached and taught in the classical, medieval, and Renaissance worlds. The liberal arts formed people with the virtues proper to civic life. The Church has never been quiet about these issues. In every age Christians have addressed themselves to what the human animal is that such a being can be trained in civic virtue, and how this can best be done, why Christians should care, and what Faith has to say on such matters as profane learning. This book''s essays explore how the various Christian Traditions have taken up the question of liberal learning by setting it within the context of their own peculiar idioms and histories.""Gary Jenkins and Jonathan Yonan have drawn together an excellent selection of essays on traditional liberal education viewed in the context of a diversity of Christian spiritual traditions . . . In their various fashions, all of them have placed marked emphasis on the pursuit of wisdom, and they are represented here by a distinguished roster of learned scholars. In the context of the current crisis of the humanities, the timing of this volume''s appearance is especially welcome."" --Torrance Kirby, Professor of Ecclesiastical History, McGill University ""This volume presents a much-needed reflection on the nature of the liberal arts, and thus on the nature of education in general. In a world gone mad for technology, efficiency, and structure, a world in which persons have become automatons, these disparate Christian voices call upon us to contemplate the good, the true, and the beautiful, and for no other reason than their goodness, truth, and beauty.""--William J. Tighe, Associate Professor of History, Muhlenberg College, Allentown, PA""Jenkins and Yonan gather representatives of major traditions who suggest to evangelicals that a classical education is essential to an informed Christian life. The discussion includes Orthodox and Catholic contributions, consistent with the growing evangelical attraction towards the Great Tradition. Here we find compelling reasons from the Fathers, careful thought, and contemporary analysis, for an education that ''leads out'' from shadows into light, going beyond pragmatics towards truth, beauty, and the good.""--Edith M. Humphrey, William F. Orr Professor of New Testament, Pittsburgh Theological SeminaryGary W. Jenkins is Van Gorden Professor of History and Chair of the History Department at Eastern University. Jonathan Yonan is the Dean of the Templeton Honors College at Eastern University and Assoicate Professor of History.

Ecumenical dialogue is not an end in itself. It serves as an indispensable instrument to overcome the divisive, mutual misinterpretations of the past. Ecumenical encounters pave the way toward healing painful memories and lead to a deeper understanding of the church''s given unity, thus becoming a more credible witness of that truth.Mennonites in Dialogue is a collection of all conversation texts involving Mennonites on international and national levels, covering forty years of encounters with Roman Catholics, Lutherans, Reformed, Baptists, and Seventh-Day Adventists, among others. The texts illustrate growth in agreement as well as identify the remaining convictions that still divide. Several texts appear here for the first time in English. An introductory essay provides an overview of the motivations for dialogue, the challenges faced--both in the processes of dialogue and in their substance--as these conversations evolved, the achievements gained, and the prospects for the future. A detailed index enables a more effective comparison of the topics and issues throughout the collection.Mennonites in Dialogue is an indispensable resource for anyone seeking to understand the process of identity formation within the Christian tradition through encounter with the other, as well as a rich introduction to the theology of that global peace church--the Mennonites.""Mennonites in Dialogue is a great invitation to discovery. Discover one''s own heritage when others ask us: ''Who are you?'' Discover the history of a peace church in relation to others on a shared road: ''How do we differ, and what connects us?'' But also discover the questions not fully answered yet: ''Where do we go from here?'' May the dialogues continue, for the advancement of our mutual witness of reconciliation through Jesus Christ!""--Rev. Regina Claas, EBM International Consultant for Leadership Training in Southern AfricaFernando Enns is Professor of (Peace-) Theology and Ethics at Vrije Universiteit Amsterdam and Director of the Institute for Peace Church Theology of the University of Hamburg. A member of the World Council of Churches'' Central Committee since 1998, he is author of The Peace Church and the Ecumenical Community (2007).Jonathan Seiling is a translator and historical theologian engaging interconfessional history. He is currently a research associate at the Institute of Peace Church Theology at the University of Hamburg, Germany and a Fellow of the Toronto Mennonite Theological Centre.

How God reveals himself is an important matter for Christians, especially evangelicals. For too long, Carisa Ash contends, evangelicals have rightly affirmed that God reveals through the created world, but then they functionally neglect such revelation. In this monograph Ash offers a corrective to this practice by presenting a theology of revelation that explores the commonalities between various forms of revelation (world, written and spoken word, and Incarnate Word). Particularly aimed at theologians interested in theological method, Ash''s study will also benefit people interested in faith and learning or interdisciplinary integration. Ash argues that evangelicals must strive to align more closely their affirmations and their practice. Her critique of current practices in theological method and integration, along with the proposed theology of revelation, are designed to help move the conversation forward.""Dr. Ash has alerted the evangelical community to our embarrassing neglect of Natural Revelation. She carefully documents our affirmation without information. I admire her call for theologians to expand their horizons of conversation to include ''theologians'' from the arts and sciences. This is a serious book about a serious neglect in our theology.""--Michael Lawson, Senior Professor of Educational Ministries and Leadership, Dallas Theological SeminaryCarisa Ash (PhD Theological Studies, DTS) serves as Director of Student Advising at Dallas Theological Seminary.