Robert Muthiah believes a deepened theology of the priesthood of all believers is essential for answering the crucial questions of what shape the church should take in the twenty-first century, and how this theological query relates to the lived experiences of congregations. Emerging churches, which tend to develop vibrant practices of the priesthood of all believers, need to develop more fully their ecclesiological underpinnings, while historic churches, with a well-developed theology of the priesthood of all believers, need a renewed vigor to allow this theology to shape their congregational lives. With recourse to relevant New Testament texts and theological conversations, The Priesthood of All Believers in the Twenty-First Cenutry argues for a fresh understanding and embodiment of the priesthood of all believers by setting ecclesiology, postmodern culture, and congregational practices in dialogue. Elements of the discussion include ecumenical and Free church perspectives, Trinitarian correspondence, postmodern social structures, the relevance of Alasdair McIntyre's social practices for congregations, and forms of congregational leadership.

Offers a deeply informed take on a key Christian doctrine and its interpretation and relevance today.

This is a short, accessible analysis of Christianity that focuses on its social and cultural diversity as well as its historical dimensions.

This book explores liberation theology, a fusion of Christian theology and socio-economic theory, which stresses "Social concern for the poor and political liberation of oppressed peoples." Liberation theology became Latin American theologians' political practice, such as Gustavo Gutiérrez, Leonardo Boff, and Jesuits Juan Luis Seg and Jesuits Juan Luis Seg in the 1960s after the Second Vatican Council. In 1968 and shortly afterward, General Pedro Arrupe selected "Justice in the World" for the World Synod of Catholic Bishops 1971. liberation theologies have formed in other areas of the globe, such as the U.S. and South Africa black theology, Palestinian liberation theology, India's Dalit theology, and South Korea's Minjung theology. Although the Medellín text is not a document of liberation theology, it laid the foundations for most of it, and liberation theology developed rapidly in the Latin American Catholic Church after it was written. Robin Nagle argues that the theology of liberation is inadequate for genuine social reform. Anthropologist Manuel Vasquez argues that the theology of liberation introduced by CEBs produces a double impact since it gives the theological rationale for the opposition and acts to coordinate resistance. In the intellectual fusion between liberation theology and Sandinismo, the influence of liberation theologians within the FSLN regime, and the interrelated support for liberation theology and the FSLN within the Nicaraguan population, ranging from metropolitan people to eccentric residents, this partnership, which reached its height in the early years of FSLN rule following the Nicaraguan Revolution, is observed. Voices of black liberation theology and female liberation theology are also found more or less around the same period as the original Latin American liberation theology publications. Black theology aims to free communities of color from different political, societal, economic, and theological subjugation and sees Christian theology as a salvation theology-"a rational study of the being of God in the world considering the existential situation of an oppressed community, relating the forces of liberation to the essence of the Gospel, which is Jesus Christ," writes Jam.