For the last couple decades urban church planting has been all the rage. This has been a blessing for the city. This has also been a curse for many who sensed a call, saw a need, and left for a life of adventure only to leave the city in a short time. Many left behind no church and left only with memories of failure and frustration. They were eager, well-supported, not a little naive, and unprepared for life and ministry in the city. Urban church planting is not for everyone. Urban church planting is not more important than church planting elsewhere. But if you believe God has called you to urban ministry, read this book before you go. It is written by a city guy, freed from the romanticism often associated with planting churches in the city. If after reading this you still believe God is calling you to the city, then by all means go. If not, know that God can use you elsewhere.
For the last couple decades, urban church planting has been all the rage. This has been a blessing for the city. This has also been a curse for many who sensed a call, saw a need, and left for a life of adventure, only to leave the city after a short time. Many left behind no church and live with memories of failure and frustration. They were eager, well-supported, not a little naive, and unprepared for life and ministry in the city. Urban church planting is not for everyone. It is not more important than church planting elsewhere. But if you believe God has called you to urban ministry, read this book before you go. It is written by a city guy, freed from the romanticism often associated with planting churches in the city. If after reading this you still believe God is calling you to the city, then by all means go. If not, know that God can use you elsewhere.
For the last couple decades, urban church planting has been all the rage. This has been a blessing for the city. This has also been a curse for many who sensed a call, saw a need, and left for a life of adventure, only to leave the city after a short time. Many left behind no church and live with memories of failure and frustration. They were eager, well-supported, not a little naive, and unprepared for life and ministry in the city. Urban church planting is not for everyone. It is not more important than church planting elsewhere. But if you believe God has called you to urban ministry, read this book before you go. It is written by a city guy, freed from the romanticism often associated with planting churches in the city. If after reading this you still believe God is calling you to the city, then by all means go. If not, know that God can use you elsewhere.
The War of the Camisards was the last of France's wars of religion and pales in comparison with the Wars of Religion of the 1500s. There were no nobles to lead the peasant armies, its active phase hardly lasted two years, and the war was limited to the Cevennes region in southern France. For two years, the royal troops of Louis XIV battled outnumbered, ill-equipped peasants led by wool combers, shepherds, and farmers. The war mobilized several great marshals of France and ended with negotiations between a decorated marshal of France and a modest baker, Jean Cavalier. The War of the Camisards has been both embraced and rejected by French Protestants. The primary causes for rejection are prophetism, nourished by Old Testament prophecies that God would pour out his Spirit in a time of trouble, and the prophetic call to violent resistance. The War of the Camisards, the devastation of the Cevennes, the atrocities committed in the name of religion, and the damage to the image of France serve as warnings for governments to tread lightly in religious matters and for Christians to weigh carefully how to respond to government repression.
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Americans are often baffled by France's general indifference to religion and laws forbidding religious symbols in public schools, full-face veils in public places, and even the interdiction of burkinis on French beaches. An understanding of laicite provides insight in beginning to understand France and its people. Laicite has been described as the complete secularization of institutions as a necessity to prevent a return to the Ancien Regime characterized by the union of church and state. To understand the concept of laicite, one must begin in the sixteenth century with the Protestant Reformation and freedom of conscience recognized by the Edict of Nantes in 1598. This has been called the period of incipient laicite in the toleration of Protestantism. The Revocation of the Edict of Nantes in 1685 reestablished the union of the throne and altar, which resulted in persecution of the Huguenots who fought for the principle of the freedom of conscience. French laicite presents a specificity in origin, definition, and evolution which led to the official separation of church and state in 1905. The question in the early twentieth century concerned the Roman Catholic Church's compatibility with democracy. That same question is being asked of Islam in the twenty-first century.
Why have so many central and inner cities in Europe, North America and Australia been so radically revamped in the last three decades, converting urban decay into new chic? Will the process continue in the twenty-first century or has it ended? What does this mean for the people who live there? Can they do anything about it? This book challenges conventional wisdom, which holds gentrification to be the simple outcome of new middle-class tastes and a demand for urban living. It reveals gentrification as part of a much larger shift in the political economy and culture of the late twentieth century. Documenting in gritty detail the conflicts that gentrification brings to the new urban 'frontiers', the author explores the interconnections of urban policy, patterns of investment, eviction, and homelessness. The failure of liberal urban policy and the end of the 1980s financial boom have made the end-of-the-century city a darker and more dangerous place. Public policy and the private market are conspiring against minorities, working people, the poor, and the homeless as never before. In the emerging revanchist city, gentrification has become part of this policy of revenge.
Often times the Bible is associated with rural pastoral settings. The Israelites wandering in the desert wilderness living in tents, David playing his harp for sheep out in the pasture, and Jesus strolling along dusty roads between remote villages. But what if I told you that the Bible is an urban book and that the center stage for where the drama of biblical events played out was truly the city? Starting in Genesis, all of the way to the end of the Bible in Revelation, the whole trajectory of humanity and the focal point for the Missio Dei was and is urban and not rural. When Jesus erupted into history through the womb of a teenager he lived in the most urban region in the world. The early church was birthed in the city and spread to the largest most influential cosmopolitan urban centers of the day. For the first-century Christian, to be a follower of Jesus was synonymous with being an urbanite. The Urbanity of the Bible explores the urban nature of the Bible and displays the urban trajectory of the Missio Dei. The city was and is a dominant theme of the setting, backdrop, and purposes of God throughout history. As the world today has flooded to the cities this book is good news. We were meant to live in the city.
What is the Church's mission? What does it mean to participate in God's mission personally? How do "mission" and culture interact and conflict? This book articulates various evangelical views regarding the church's mission and provides a healthy, vigorous, and gracious debate on this controversial topic. In a helpful Counterpoints format, this volume demonstrates the unique theological frameworks, doctrinal convictions, and missiological conclusions that inform and distinguish the views: Soteriological Mission: Jonathan Leeman Participatory Mission: Christopher Wright Contextual Mission: John Franke Ecumenical-Political Mission: Peter Leithart Each contributor answers the same key questions based on their biblical interpretations and theological convictions: What is your biblical-theological framework for mission? How does your definition of mission inform your understanding of the church's mission? How does the Mission of God and Kingdom of God relate to the mission of the church? What is the gospel? How does your view on the gospel inform the mission of the church? How do verbal proclamation of the gospel, discipleship, corporate worship, caring for the poor, social justice, restoring shalom, developing culture, and international missions fit into the church's mission? The interactive format helps readers get a clearer picture of why different conclusions are drawn and provide a fresh starting point for discussion and debate of the church's mission. The Counterpoints series presents a comparison and critique of scholarly views on topics important to Christians that are both fair-minded and respectful of the biblical text. Each volume is a one-stop reference that allows readers to evaluate the different positions on a specific issue and form their own, educated opinion.
Jacques Ellul, a former member of a Law Faculty at the University of Bordeaux, was recognized as a brilliant and penetrating commentator on the relationship between theology and sociology. In the Meaning of the City he presents what he finds in the Bible--a sophisticated, coherent theology of the city fully applicable to today's urbanized society. Ellul believes that the city symbolizes the supreme work of man--and, as such, represents man's ultimate rejection of God. Therefore it is the city, where lies man's rebellious heart, that must be reformed. The author stresses the fact that the Bible does not find man's fulfillment in a return to an idyllic Eden, but points rather to a life of communion with the Savior in the city transfigured. The Meaning of the City, says John Wilkinson in his introductory essay to the book, is the theological counterpoint to Ellul's Technological Society, a work that analyzed the phenomenon of the autonomous and totally manipulative post-industrial world. Ellul takes issue with those who idealistically plan new urban environments for man, as though man alone can negate the inherent diabolism of the city. For Ellul, the history of the city from the times of Cain and Nimrod through to Babylon and Jerusalem reveals a tendency to destroy the human being for the sake of human works. Nevertheless, continuing the theme of the tension between two realities that characterizes all his works, Ellul sees God as electing the city as itself an instrument of grace for the believer. William Stringfellow describes The Meaning of the City as a book of startling significance, which should rank beside Reinhold Niebuhr's Moral Man and Immoral Society as a work of truly momentous potential. Douglass D. McFerran adds that it is a book worth serious consideration by anyone interested in the relationship between religious commitment and secular involvement. And John Wilkinson sums it up: There are very few convincingly religious analyses of the sociological phenomena of the present day. . . . Ellul's biblically based sociology is today furnishing the matter for a large and growing group of social protestants, particularly in the United States.
