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Moltmann, Jürgen. God for a Secular Society: The Public Relevance of Theology. 1997. Translated by Margaret Kohl. Minneapolis: Fortress Press, 1999. Mouw, Richard J. Political Evangelism. Grand Rapids, MI: Eerdmans, 1973. Niebuhr, Reinhold. “Christian Faith and Political Controversy.” In A Reinhold Niebuhr Reader: Selected Essays, Articles, and Book Reviews, edited by Charles C. Brown, 46-8. Philadelphia: Trinity Press International, 1952. ———. Christian Realism and Political Problems. Fairfield: Augustus M. Kelley Publishers, 1953. ———. Christianity and Power Politics. 1940. Archon Books, 1969. ———. “On Religion and Politics.” In A Reinhold Niebuhr Reader: Selected Essays, Articles, and Book Reviews, edited by Charles C. Brown, 49-50. Philadelphia: Trinity Press International, 1951. ———. Reinhold Niebuhr on Politics: His Political Philosophy and Its Application to Our Age as Expressed in His Writings. Edited by Harry R. Davis and Robert C. Good. New York, NY: Charles Scribner‟s Sons, 1960. Phillips, Kevin. “Too Many Preachers.” In American Theocracy: The Peril and Politics of Radical Religion, Oil, and Borrowed Money in the 21st Century, 99-264. New York, NY: Viking, 2006. Pulliam, Sarah. “Evangelical Moderates: Are They Becoming Less Conservative? Or Are They Just Saying So?” Christianity Today 10/14 2008. Christianity Today, http://www.christianitytoday.com/ct/ 2008/november/5.16.html (accessed October 29, 2008). Ratzinger, Joseph. Church, Ecumenism, and Politics: New Endeavors in Ecclesiology. 1987. Translated by Michael J. Miller et al., 143-255. San Francisco, CA: Ignatius Press, 2008. Richardson, Kurt Anders. “Political Complexities and Rivalries of Pneuma and Imperia.” In Evangelicals and Empire, edited by Bruce Ellis Benson, and Peter Goodwin Heltzel, 130- 40. Grand Rapids, MI: Brazos Press, 2008. Sider, Ronald J. The Scandal of Evangelical Politics: Why Are Christians Missing the Chance to Really Change the World? Grand Rapids, MI: Baker Books, 2008. Wallis, Jim. God’s Politics: Why the Right Gets It Wrong and the Left Doesn’t Get It. New York, NY: HarperSanFrancisco, 2005.
Wolterstorff , Nicholas. “Foreword.” In Evangelicals and Empire: Christian Alternatives to the Political Status Quo, edited by Bruce Ellis Benson and Peter Goodwin Heltzel, 7-10. Grand Rapids, MI: Brazos Press, 2008. Yoder, John Howard. The Politics of Jesus. 2nd ed. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1994. Yong, Amos, and Samuel Zalanga. “What Empire, Which Multitude? Pentecostalism and Social Liberation in North America and Sub-Saharan Africa.” In Evangelicals and Empire, edited by Bruce Ellis Benson, and Peter Goodwin Heltzel, 237-51. Grand Rapids, MI: Brazos Press, 2008. Oregon, 2009. 1 This paper was presented at the 38th annual meeting of the Society for Pentecostal Studies in Eugene, 2 Two examples, of which there are undoubtedly many, are Kevin Phillips‟ “Too Many Preachers,” in American Theocracy: The Peril and Politics of Radical Religion, Oil, and Borrowed Money in the 21st Century (New York, NY: Viking, 2006), 99-264; as well as Janet E. Grant, though she only mentions the prospects of the Religious Right‟s political agenda as a repugnant alternative to other proposals. See Jane E. Grant, The New American Social Compact: Rights and Responsibilities in the Twenty-First Century (Lanham, MD: Lexington Books, 2008). Niebuhr commented on the Christian‟s temptation in light of the recognition of such a sinful world to disavowing his or her own responsibility to contribute to a “tolerable justice” in the world‟s affairs. He noted, “A Christian pessimism which becomes a temptation to irresponsibility toward all those social tasks which constantly confront the life of men and nations—tasks of ordering the productive labor of men, of adjudicating their conflicts, of arbitrating their divergent desires, of raising the level of their social imagination and increasing the range of their social sympathies—such a pessimism cannot speak redemptively to a world constantly threatened by anarchy and suffering from injustice. The Christian gospel which transcends all particular and contemporary social situations can be preached with power only by a Church which bears its share of the burdens of immediate situations in which men are involved, burdens of establishing peace, of achieving justice, and of perfecting justice in the spirit of love. Thus is the Kingdom of God which is not of this world made relevant to every problem of the world;” Reinhold Niebuhr, Reinhold Niebuhr on Politics: His Political Philosophy and Its Application to Our Age as Expressed in His Writings, ed. Harry R. Davis and Robert C. Good (New York, NY: Charles Scribner‟s Sons, 1960), 153-4. Joseph Ratzinger (Pope Benedict XVI) warns that in Christianity‟s claim to the ultimate truth in the midst of a pluralistic democracy Christians often comes across as politically intolerant, and this must be dealt with carefully. Conversely, Ratzinger supports a dual system of government where the Church has no authoritative power over the state per se; its impact rather comes through the Church‟s influence by its possession of the transcendent ethic that is necessary for the rational grounding of the ethics that the state relies upon to enforce its policies. It is the Christian faith that substantiates ethics and, in this sense, reason that is closed in on itself does not remain reasonable, while the state that attempts perfection becomes tyrannical. Joseph Ratzinger, Church, Ecumenism, and Politics: New Endeavors in Ecclesiology, 1987, trans. Michael J. Miller et al. (San Francisco, CA: Ignatius Press, 2008), 143-255. 3 Tony Campolo, Red Letter Christians: A Citizen’s Guide to Faith & Politics (Ventura, CA: Regal, 2008). 4 Either in the sense of the old Anabaptist isolationism, or simply remaining non-committal in most political scenarios except those issues of utmost importance—these are usually rather arbitrary judgments. 5 It is further noted that, “One‟s hope is that this process may encourage us to move beyond „political theologies‟ to „theological politics‟—a theologically driven approach to the state rather than a politically driven approach to God. This would involve an approach which interprets our responsibilities to the state and within the state in the light of God‟s inclusive, recreative and healing purposes held forth in God‟s Word of grace to humanity. Such an approach to society, to culture, to the state and to the ecosystem would be both more radical and more liberating— theologically and politically—than so much that has sought in recent times to lay claim to these attributes” [author‟s
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2 changed the very fabric o
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people in the world) could
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loans to poor individuals c
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poor, to proclaim release t
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10 pastoral ministry could ad
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Huntington, S. P. The Clash o
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8 “Pentecostalism’s Rise,”
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Page 23 and 24: The Apostolic Mandate 2 Gospel Chu
Page 25 and 26: Everyone has warned me not to tell
Page 27 and 28: Apostolic Praxis: Driven by the Win
Page 29 and 30: ministry, and provide for their own
Page 31 and 32: a connection to the broader body of
Page 33 and 34: SOURCES CITED Anderson, Ray S., ed.
Page 37 and 38: In the years to follow, Alta began
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Page 41 and 42: Historically, Native Americans have
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Page 45 and 46: 35 Having myself served for fourtee
Page 47 and 48: them 8 because women were not educa
Page 49 and 50: correspondence provides noteworthy
Page 51 and 52: methods Christ exemplified remain c
Page 53 and 54: 1 Susan C. Hyatt, In the Spirit We
Page 55 and 56: 40 Ibid. 41 Hyatt, 30. 42 Brown, 15
Page 59 and 60: motivated to work even more so they
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Page 65 and 66: 2000), 25. 264. 6 Schor, 11. 7 Ibid
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Page 71: Bibliography Amjad-Ali, Charles W.,
Page 75 and 76: 16 Ibid., 238. 17 The task is unden
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Pilgrim, Walter E. Good News to the
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24 C. McCown, “Palestine, Geograp
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73 I. Howard Marshall and David Pet
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122 Pilgrim, 124. 123 Ibid. 122. 12
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In his final chapter, Alexander tur
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credence to internal evidence. Less
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On a practical side, the book inclu
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thought. Surely Jesus will physical
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promises. I agree with her about an
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The understanding of the cross, the
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