Anne M. Blankenship's study of Christianity in the infamous camps where Japanese Americans were incarcerated during World War II yields insights both far-reaching and timely. While most Japanese Americans maintained their traditional identities as Buddhists, a sizeable minority identified as Christian, and a number of church leaders sought to minister to them in the camps. Blankenship shows how church leaders were forced to assess the ethics and pragmatism of fighting against or acquiescing to what they clearly perceived, even in the midst of a national crisis, as an unjust social system. These religious activists became acutely aware of the impact of government, as well as church, policies that targeted ordinary Americans of diverse ethnicities. Going through the doors of the camp churches and delving deeply into the religious experiences of the incarcerated and the faithful who aided them, Blankenship argues that the incarceration period introduced new social and legal approaches for Christians of all stripes to challenge the constitutionality of government policies on race and civil rights. She also shows how the camp experience nourished the roots of an Asian American liberation theology that sprouted in the sixties and seventies.
Prepare yourself to defend the truth against the greatest worldview threat of our generation. In recent years, a set of ideas rooted in postmodernism and neo-Marxist critical theory have merged into a comprehensive worldview. Labeled "social justice" by its advocates, it has radically redefined the popular understanding of justice. It purports to value equality and diversity and to champion the cause of the oppressed. Yet far too many Christians have little knowledge of this ideology, and consequently, don't see the danger. Many evangelical leaders confuse ideological social justice with biblical justice. Of course, justice is a deeply biblical idea, but this new ideology is far from biblical. It is imperative that Christ-followers, tasked with blessing their nations, wake up to the danger, and carefully discern the difference between Biblical justice and its destructive counterfeit. This book aims to replace confusion with clarity by holding up the counterfeit worldview and the Biblical worldview side-by-side, showing how significantly they differ in their core presuppositions. It challenges Christians to not merely denounce the false worldview, but offer a better alternative-the incomparable Biblical worldview, which shapes cultures marked by genuine justice, mercy, forgiveness, social harmony, and human dignity.
The Latina/o culture and identity have long been shaped by their challenges to the religious, socio-economic, and political status quo. Robert Chao Romero explores the "Brown Church" and how this movement appeals to the vision for redemption that includes not only heavenly promises but also the transformation of our lives and the world.
Reinterpretations of key Bible texts related to sexual orientation, written by a Harvard student, present an accessible case for a modern Christian conservative acceptance of sexual diversity.
God does not suggest, he commands that we do justice. Social justice is not optional for the Christian. All injustice affects others, so talking about justice that isn't social is like talking about water that isn't wet or a square with no right angles. But the Bible's call to seek justice is not a call to superficial, kneejerk activism. We are not merely commanded to execute justice, but to "truly execute justice." The God who commands us to seek justice is the same God who commands us to "test everything" and "hold fast to what is good." Drawing from a diverse range of theologians, sociologists, artists, and activists, Confronting Injustice without Compromising Truth, by Thaddeus Williams, makes the case that we must be discerning if we are to "truly execute justice" as Scripture commands. Not everything called "social justice" today is compatible with a biblical vision of a better world. The Bible offers hopeful and distinctive answers to deep questions of worship, community, salvation, and knowledge that ought to mark a uniquely Christian pursuit of justice. Topics addressed include: Racism Sexuality Socialism Culture War Abortion Tribalism Critical Theory Identity Politics Confronting Injustice without Compromising Truth also brings in unique voices to talk about their experiences with these various social justice issues, including: Michelle-Lee Barnwall Suresh Budhaprithi Eddie Byun Freddie Cardoza Becket Cook Bella Danusiar Monique Duson Ojo Okeye Edwin Ramirez Samuel Sey Neil Shenvi Walt Sobchak In Confronting Injustice without Compromising Truth, Thaddeus Williams transcends our religious and political tribalism and challenges readers to discover what the Bible and the example of Jesus have to teach us about justice. He presents a compelling vision of justice for all God's image-bearers that offers hopeful answers to life's biggest questions.
At first glance, it appears that social justice and Christianity have a lot in common. They seem to share a few mutual concerns: they're both opposed to bigotry, racism, and oppression; they are mutually concerned for the needy, the afflicted, and the less fortunate within society; and they both seek to resolve conflict as they aspire after unity and peace. And with these shared concerns, it is tempting for Christians to buy into the validity of social justice. But as Jeffrey D. Johnson clearly and succinctly explains in just a few short chapters, social justice is incompatible with Christianity. Johnson takes us through the history of social justice and helps us understand its complex issues. This is a brief, to-the-point handbook every Christian should read to understand how contemporary definitions of social justice differ from what the Bible teaches about justice and how social justice seeks to destroy individual rights and the authority of the nuclear family and the conservative church.
At a time when the African American church is increasingly associated with the controversial prosperity gospel, Minister Danielle Ayers and Reverend Reginald Williams remind black church leaders of the prophetic call to "do justice." Within these pages, the authors Review the history of the black church's social justice contributions and leadership Establish today's need for justice ministries in the congregation and community Spotlight real-lire ministries and initiatives Provide sample training manual materials, "Doing Justice" and "Our Vote" From initiatives of care and education to programs of action and collaboration, discover the transforming impact the church can have on society, culture, and community through diverse social justice ministries. Book jacket.
Christianity and Social Justice is everything Christians need to understand and answer the social justice movement in one book. From its history, secular manifestations, and Christian variations, Jon Harris thoroughly describes the movement, shows how it threatens orthodoxy, and offers powerful responses.
At a time when already overworked clergy are being called upon by budget cutting politicians to do more for the poor, the sick, and the elderly, American churches are suffering persistent financial shortfalls. In fact, contrary to popular media images of millionaire televangelists, America's churches are cutting back programs and staff, clergy salaries are stagnating, and many parishes are having trouble raising enough money to keep the church lit and heated on Sunday. Why are America's churches in financial distress? Robert Wuthnow, a leading commentator on religious life in America, asserts that the steady drop in donations, volunteering, and personal involvement is a direct result of a spiritual crisis--a crisis caused in large part by the clergy's failure to address the vital relationships between faith and money, work, stewardship, giving, and economic justice. In The Crisis in the Churches, Wuthnow offers a searching study of this financial crisis and of the spiritual vacuum that has silently grown worse during the past decade. To do this, he lets the churches speak for themselves, quoting extensively from interviews with clergy and laity in sixty Protestant and Catholic congregations throughout the U.S., and drawing from the texts of over 200 sermons, from church financial records, and a national survey. What emerges is that parishioners often feel the church does not care about what they do from Monday to Friday, offers no guidance in their most pressing day to day concerns, yet always seems to be asking for more money. Clergy, for their part, say they hesitate to talk about finances because they know "the money question" makes people uncomfortable. But failure to raise the subject often makes it necessary to cut the very programs and services that middle class parishioners desire and would support. Wuthnow argues that in order to survive, churches must find ways to minister to the economic concerns of their own middle class parishioners. Indeed, of every $1,000 received by churches, $900 comes from people who work in middle class occupations. Clearly, anything that motivates middle class members to become more involved will strengthen a church's financial well being and capacity to serve its people. Although the situation is critical, Wuthnow finds much cause for hope. He points to ideas and programs that some churches have enacted to challenge their members to think differently about work and money and giving. Parishioners sometimes respond positively when clergy speak boldly and concretely about matters of faith and finance, and some churches have formed small groups whose members meet regularly to discuss issues of spirituality, work, personal finances, and stewardship. A serious and sympathetic examination of the crisis behind the stained glass, this thought-provoking volume will be highly valuable both practically and as moral support to clergy, parishioners, and anyone else concerned about restoring vitality and significance to American churches.
