This book outlines a Pentecostal theology of praxis while also providing a concrete example of how such a theology is fleshed out. By investigating various elements of Pentecostal and Liberation theologies and highlighting various similarities and differences between the two camps, John Mark Robeck constructs a framework through which a Pentecostal theology of praxis might be observed. Taking a step further, he offers a case study of three Pentecostal churches in El Salvador as an example of how such a theology is lived out. Robeck examines the lives of the pastors of these congregations, the engagement of these congregations in activities of social engagement that serve to bring about various forms of liberation, as well as the participation of the congregations and their communities in transformative actions which serve to bring about real change.

In this book Clodovis Boff rigorously and passionately erects the methodological scaffolding that is necessary to construct a true theology of the political, a true theology of liberation. Much of the book is devoted to clarifying and articulating the boundaries of the relationships among theology, the political, the social sciences, hermeneutics, and praxis. As an element of that constructive work, Boff carefully points out the past and present theoretical shortcomings of political theology and the theology of liberation. Thus the book fills a methodological void that has hampered the full development of a theology of the political, and it blazes a path beyond what the author calls the "first phase" of liberation theology.

Ray S. Anderson lays out a new and renewing theological foundation for engaging in Christian ministry. Illuminated by discussion and case studies, he shows how a biblically informed approach addresses real issues in Christ's power.

This insightful study offers the first comprehensive overview of the theology and praxis of Roman Catholic theologian Heribert M hlen. This theologically accurate and historically sensitive book shows that M hlen has gone beyond his popular early academic exercise by documenting and proposing a liturgical praxis that aims at providing a concrete framework for the acceptance and renewal of the human covenantal relationship with God. In every respect, M hlen's theology and praxis marks the beginning of a new profile of the Church. A letter and epilogue by Heribert M hlen are included.

Theological education, like theology itself, is becoming a truly global enterprise. As such, theological education has to form, teach, and train leaders of faith communities prepared to lead in a transnational world. The teaching of theology with a global awareness has to wrestle with the nature and scope of the theological curriculum, teaching methods, and the context of learning. Teaching Global Theologies directly addresses both method and content by identifying local resources, successful pedagogies of inclusion, and best practices for teaching theology in a global context. The contributors to Teaching Global Theologies are Catholic, mainline Protestant, and evangelical scholars from different racial and ethnic backgrounds, each with sustained connections with other parts of the world. Teaching Global Theologies capitalizes on this diversity to uncover neglected sources for a global theology even as it does so in constructive conversation with the long tradition of Christian thought. Bringing missing voices and neglected theological sources into conversation with the historical tradition enriches that tradition even as it uncovers questions of power, race, ethnicity, class, gender, and sexuality. Teachers are offered successful pedagogies for bringing these questions into the classroom and best practices to promote students' global consciousness, shape them as ecclesial leaders, and form them as global citizens.

Liberation and political theologies have emerged powerfully in recent years, interrupting the way in which First World Christians both experience and understand their faith. Through an analysis of the cultural and ecclesial contexts of these theological movements, as well as a critical examination of four of their principal exponents--Gustavo Gutierrez, Johann Baptist Metz, Jose Miguez Bonino, and Jurgen Moltmann--the author demonstrates that political and liberation theologies represent a new model of theology, one that proffers a vision of Christian witness as a praxis of solidarity with suffering persons.

Understanding Biblical Theology clarifies the catch-all term “biblical theology,” a movement that tries to remove the often-held dichotomy between biblical studies for the Church and as an academic pursuit. This book examines the five major schools of thought regarding biblical theology and handles each in turn, defining and giving a brief developmental history for each one, and exploring each method through the lens of one contemporary scholar who champions it. Using a spectrum between history and theology, each of five “types” of biblical theology are identified as either “more theological” or “more historical” in concern and practice: Biblical Theology as Historical Description (James Barr) Biblical Theology as History of Redemption (D. A. Carson) Biblical Theology as Worldview-Story (N. T. Wright) Biblical Theology as Canonical Approach (Brevard Childs) Biblical Theology as Theological Construction (Francis Watson). A conclusion suggests how any student of the Bible can learn from these approaches.