The good news of Jesus Christ is a subversive gospel, and following Jesus is a subversive act. Exploring the theological aesthetic of American author Flannery O'Connor, Michael Bruner argues that her fiction reveals what discipleship to Jesus Christ entails by subverting the traditional understandings of beauty, truth, and goodness.

What do the New Testament writers actually teach about (1) the poor, (2) women, and (3) sexual minorities? Why do traditional commentaries and introductions so often ignore or treat superficially such burning questions churches grapple with today? Must we seek out specialized monographs to get adequate information and satisfactory answers in each area? At last, in a single volume Tom Hanks brings together the fruit of decades of study, examining each New Testament book in each of these three crucial areas, which often overlap in human experience (Latin American male liberation theologians often forget that the option for the poor may involve solidarity with a lesbian of color who wants to be ordained!). Building on his pioneering study on oppression and poverty in Biblical theology (Orbis 1984; Wipf 2000) and his Anchor Bible Dictionary article on Poverty in the New Testament (which the New York Times review commended for its balance), Hanks analyzes the teaching of each New Testament book regarding the main cause of poverty (oppression) and the variety of liberating Christian responses. Feminist and womanist studies are mined to highlight the presence/absence and role/leadership of women in each New Testament book. The remarkable absence of modern notions of family and family values in the New Testament books is emphasized, along with the prominence of sexual minorities as authors and subjects of the New Testament books. L. William Countryman comments regarding the poor, women and sexual minorities: Tom Hanks has brought these issues to the exegesis of the New Testament in a sustained and orderly fashion. He demonstrates beyond question that most of the New Testament authors were not interested in maintaining the household structures of the ancient Mediterranean and that, indeed, most of the individuals presented in the New Testament documents would not have seemed to be models of 'family values' either in their time or todayÉ.The works of Hanks and [Theodore W.] Jennings, with their detailed and careful argumentation, show that excellent work is being done in this vein. However surprising their conclusions may be to casual readers (or offensive to readers protecting what they conceive as orthodoxy), they are, in fact, deeply grounded in attentive scholarly work (Dirt, Greed & Sex, Minneapolis: Fortress, 2007, p. 251-252).

What do the New Testament writers actually teach about (1) the poor, (2) women, and (3) sexual minorities? Why do traditional commentaries and introductions so often ignore or treat superficially such burning questions churches grapple with today? Must we seek out specialized monographs to get adequate information and satisfactory answers in each area? At last, in a single volume Tom Hanks brings together the fruit of decades of study, examining each New Testament book in each of these three crucial areas, which often overlap in human experience (Latin American male liberation theologians often forget that the "option for the poor" may involve solidarity with a lesbian of color who wants to be ordained!). Building on his pioneering study on oppression and poverty in Biblical theology (Orbis 1984; Wipf 2000) and his Anchor Bible Dictionary article on "Poverty" in the New Testament (which the New York Times review commended for its balance), Hanks analyzes the teaching of each New Testament book regarding the main cause of poverty (oppression) and the variety of liberating Christian responses. Feminist and womanist studies are mined to highlight the presence/absence and role/leadership of women in each New Testament book. The remarkable absence of modern notions of "family" and "family values" in the New Testament books is emphasized, along with the prominence of sexual minorities as authors and subjects of the New Testament books. L. William Countryman comments regarding the poor, women and sexual minorities: "Tom Hanks has brought these issues to the exegesis of the New Testament in a sustained and orderly fashion. He demonstrates beyond question that most of the New Testament authors were not interested in maintaining the household structures of the ancient Mediterranean and that, indeed, most of the individuals presented in the New Testament documents would not have seemed to be models of 'family values' either in their time or today....The works of Hanks and [Theodore W.] Jennings, with their detailed and careful argumentation, show that excellent work is being done in this vein. However surprising their conclusions may be to casual readers (or offensive to readers protecting what they conceive as orthodoxy), they are, in fact, deeply grounded in attentive scholarly work" (Dirt, Greed & Sex, Minneapolis: Fortress, 2007, p. 251-252).

When Jesus left the most exclusive gated community in the universe to come live with the people he loved and gave his life for, he turned everything we know and believe about life on its head. Jesus said that he came to bring good news to the poor, but most Western Christians remain disconnected and isolated from the poor and their contexts of injustice. Even our churches echo society’s pressure to isolate ourselves from the margins (e.g. by moving to a better suburb) and instead teach us how to be “nice people” who worship a “nice Jesus” and don’t disrupt the status quo. Convinced that Jesus places love for the poor and the pursuit of justice central, Craig Greenfield has sought to follow in Christ’s footsteps by living among people at the edges of society for the last fourteen years. His quest to follow this Subversive Jesus has taken Craig and his young family from the slums of Asia to inner city Canada and back again. This is the story of how Jesus led them to the margins: initiating the Pirates of Justice flash mobs, sharing their home with detoxing crackheads, welcoming homeless panhandlers and prostitutes to the dinner table, and ultimately sparking a movement to reach the world’s most vulnerable children. This book is a strong and potentially controversial critique of the status quo too often found in our churches, but it offers an inspirational and hopeful vision of another way. While readers may not relocate to a slum, they will certainly come to view their lives and ministry through a fresh lens—reconsidering how they are uniquely called by Jesus to subversively love the poor and break down systems of injustice in their sphere of influence.

Noted missiologist/church researcher Ed Stetzer offers an accessible treatment of the doctrine of the kingdom of God, inviting readers to actively explore, advance, and live in this "subversive kingdom" today.

In Subversive Spirituality Peterson has gathered together a host of writings penned over the past twenty-five years that reflect on the overlooked facets of the spiritual life. Comprising occasional pieces, short biblical studies, poetry, pastoral readings, and interviews, this work captures the epiphanies of life with the pleasing pastoral style and inspiring depth of insight for which Peterson is well known. Peterson describes his book this way: "This gathering of articles and essays, poems and conversations, is a kind of kitchen midden of my noticings of the obvious in the course of living out the Christian life in the vocational context of pastor, writer, and professor. The randomness and repetitions and false starts are rough edges that I am leaving as is in the interests of honesty. Spirituality is not, by and large, smooth. I do hope, however, that these pieces will be found to be freshly phrased".

Pointing to the many contradictions between the Bible and the practice of the church, Jacques Ellul asserts in this provocative and stimulating book that what we today call Christianity is actually far removed from the revelation of God. Successive generations have reinterpreted Scripture and modeled it after their own cultures, thus moving society further from the truth of the original gospel. The church also perverted the gospel message, for instead of simply doing away with pagan practice and belief, it reconstituted the sacred, set up its own religious forms, and thus resacralized the world. Ellul develops several areas in which this perversion is most obvious, including the church's emphasis on moralism and its teaching in the political sphere. The heart of the problem, he says, is that we have not accepted the fact that Christianity is a scandal; we attempt to make it acceptable and easy--and thus pervert its true message. Ultimately, however, Ellul remains hopeful. For, in spite of all that has been done to subvert the message of God, the Holy Spirit continues to move in the world. Christianity, writes Ellul, never carries the day decisively against Christ.