The Gospel According to the Marginalized evaluates the development of liberation theology and feminism in Latin America, Africa, Asia, and the United States of America. While exploring the common elements within liberation theology as a whole, the book also identifies and discusses the issues that are particularly relevant for each region. Encompassing womanism, mujerista, and the Han of Asian American women, the book briefly examines liberation and feminist literature as well. The experiences, reflections, voices, and works of women struggling for umunthu (dignity and fullness of life) or liberation are gathered in this book.

Craig S. Keener presents fascinating, wonderfully useful information on the historical and cultural backgrounds of nearly every verse in the New Testament.

In this reappraisal of charity in the biblical tradition, Anderson argues that the poor constituted the privileged place where Jews and Christians met God. He shows how charity affirms the goodness of the created order; the world was created through charity and therefore rewards it.

Help them or tell them? Be like Jesus or talk about Jesus? Social action or gospel proclamation? It seems the two are often pitted against each other, as if they are mutually exclusive. But the New Testament paints a different picture where both aspects are valued. In this plea for a renewed understanding of the Christian calling, Chester argues that faithfulness to the gospel necessitates a commitment to evangelism and social involvement. To that end, he structures the book around three basic theses: 1.) evangelism and social action are distinct activities, 2.) proclamation is central, and 3.) evangelism and social action are inseparable. Responding to Christians in both camps, Chester helps people to talk the talk and walk the walk.

In 1974, the International Congress on World Evangelization met in Lausanne, Switzerland. Gathering together nearly 2,500 Protestant evangelical leaders from more than 150 countries and 135 denominations, it rivaled Vatican II in terms of its influence. But as David C. Kirkpatrick argues in A Gospel for the Poor, the Lausanne Congress was most influential because, for the first time, theologians from the Global South gained a place at the table of the world's evangelical leadership—bringing their nascent brand of social Christianity with them. Leading up to this momentous occasion, after World War II, there emerged in various parts of the world an embryonic yet discernible progressive coalition of thinkers who were embedded in global evangelical organizations and educational institutions such as the InterVarsity Christian Fellowship, the International Fellowship of Evangelical Students, and the International Fellowship of Evangelical Mission Theologians. Within these groups, Latin Americans had an especially strong voice, for they had honed their theology as a religious minority, having defined it against two perceived ideological excesses: Marxist-inflected Catholic liberation theology and the conservative political loyalties of the U.S. Religious Right. In this context, transnational conversations provoked the rise of progressive evangelical politics, the explosion of Christian mission and relief organizations, and the infusion of social justice into the very mission of evangelicals around the world and across a broad spectrum of denominations. Drawing upon bilingual interviews and archives and personal papers from three continents, Kirkpatrick adopts a transnational perspective to tell the story of how a Cold War generation of progressive Latin Americans, including seminal figures such as Ecuadorian René Padilla and Peruvian Samuel Escobar, developed, named, and exported their version of social Christianity to an evolving coalition of global evangelicals.