The return of Christian social service to the centre of British political life through the emergence of the foodbank movement has elicited a range of ecclesial responses. However, in their urgency and brevity these Church responses fail to systematically integrate political critique and social analysis, nor do they undertake a sustained integration of the recent gains in political theology with the realities of our current ‘mixed economy of welfare’. Charles Pemberton draws on interviews with foodbank users and volunteers to defend and advance a Christian vision of welfare beyond emergency food provision. He suggests that behind the day-to-day struggles of those using foodbanks there are wider much concerns about loneliness, marginalisation and the wholesale fragmentation of society.

This book argues for the productive and problematic nature of sharing lived experiences as a political and theological practice, drawing on a case study with anti-poverty activists in the UK to argue for a critical, creative, and collaborative approach to engaging with marginalised experiences in practical theology.

Exploring why food aid exists and the deeper causes of food poverty, this book addresses neglected dimensions of traditional food aid and food poverty debates. It argues that the food aid industry is infused with neoliberal governmentality and shows how food charity upholds Christian ideals and white privilege, maintaining inequalities of class, race, religion and gender. However, it also reveals a sector that is immensely varied, embodying both individualism and mutual aid. Drawing upon lived experiences, it documents how food sharing amid poverty fosters solidarity and gives rise to alternative modes of food redistribution among communities. By harnessing these alternative ways of being, food aid and communities can be part of movements for economic and racial justice.

Charles Pemberton draws on interviews with foodbank users and volunteers to defend and advance a Christian vision of welfare beyond emergency food provision. He suggests that behind the day-to-day struggles of those using foodbanks there are wider much concerns about loneliness, marginalisation and the wholesale fragmentation of society.

What should theological education become? Theological education has long been successful in the United States because of its ability to engage with contemporary cultural realities. Likewise, despite the existential threats facing it today, theological education can continue to thrive if it is once again reinvented to fit with the needs of current times. Daniel Aleshire, the longtime executive director of the Association of Theological Schools, offers a brief account of how theological education has changed in the past and how it might change going forward. He begins by reflecting on his own extensive experience with theological education and then turns to reviewing its history, dating back to the seventeenth century. Amid this historical survey, he uncovers an older model of the field that he believes must become dominant once again—what he calls formational theological education—and explores educational practices that this model would require. The future of theological education described here by Aleshire would return seminaries to their original role as places where a “deep, abiding, resilient, generative identity as Christian human beings” is fostered within emerging Christian leaders. This, he argues, more than professional preparation, is what theological education must be most essentially about.