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Conservative evangelical women are least likely to be trained in the areas of teaching and preaching. It's a tragic state of affairs, given the central value that our tradition places on the Scriptures. In this book, Jackie Roese examines the forces, both past and present, that have discouraged women from becoming trained. We'll discover that women are indeed called, gifted, and mandated in Scripture to herald the Word of God. The first half of the book will focus on encouraging women to become as fully equipped as our male counterparts, and to use their uniquely female voice in proclaiming truth to other women in various settings outside pulpit preaching. But encouragement isn't enough. Many women who already teach Bible studies, or who desire to teach, are in no position to pursue formal studies in a seminary. To that end, the second half of She Can Teach is dedicated to developing homiletic skills. Together we will learn how to study a passage, find the main idea, and build and deliver a biblical message. By the end of this book, the reader will be better equipped to proclaim truth, through her uniquely female voice, to her female audience.

How does one determine the readiness of any candidate for leadership in ministry? Whether considering vocational ministry leadership or a position on a local board of elders or deacons, without question, knowledge and skills are essential. But an individual's readiness for leadership and ministry cannot be assessed solely on the basis of academic transcripts or impressive statistics found in a pastor or lay leader's annual report. While embracing knowledge and skill as essential to effective leadership and ministry, the author demonstrates how these dimensions are inadequate unless rooted in that which is less quantifiable, namely, heart-readiness. But what does heart-readiness entail or look like in the life of a leader in ministry? In a word that is grossly overused and profoundly misunderstood, love--and more specifically, love for the right things, in the right way, for the right reasons. This book is intended for those being trained in the bible college or seminary classroom but also for lay leaders already engaged in virtually any ministry context as well. Readers are encouraged to consider and cultivate four essential loves: love for God's Word, for Christ's church, for one's neighbor, and for oneself.

Endorsements: ""The historical nature of man is the aspect of reality about which we have been basically and emphatically instructed in the epoch of thought beginning with Hegel . . . Rosenstock-Huessy has concretized this teaching in so living a way as no other teacher before him has done."" Martin Buber ""Rosenstock-Huessy continually astonishes one by his dazzling and unique insights."" WH.Auden ""He was a thinker of startling power and originality in my view an authentic genius of whom no age produces more than a handful."" Page Smith ""Rosenstock-Huessy's is a powerful and original mind. What is most important in his work is the understand¬ing of the relevance of traditional value to a civilization still undergoing revolutionary transformations; and this contribution will gain rather than lose significance in the future."" Lewis Mumford About the Contributor(s): Eugen Rosenstock-Huessy (1888-1973) was a sociologist and social philosopher who, along with his close friend Franz Rosenzweig, and Ferdinand Ebner and Martin Buber, was a major exponent of speech thinking or dialogicism. The central insight of speech thinking is that speech or language is not merely, or even primarily, a descriptive act, but a responsive and creative act, which is the basis of our social existence. The greater part of Rosenstock-Huessy's work was devoted to demonstrating how speech/language, through its unpredictable fecundity, expands our powers and, through its inescapably historical forming character, also binds them. Born in Berlin, Germany into a non-observant Jewish family, he converted to Christianity in his late teens. He met and married Margrit Hüssy in 1914. Rosenstock-Huessy served as an officer in the German army during World War I. He then pursued an academic career in Germany as a specialist in medieval law, which was disrupted by the rise of Nazism. In 1933, after Adolf Hitler became Chancellor of Germany, he immigrated to the United States where he began a new academic career, initially at Harvard University and then at Dartmouth College, where he taught from 1935 to 1957.

Freedom to Live: The Robert Hartman Story1. What am I here for in the world?2. Why do I work for this organization?3. What can this organization do to help me fulfill my meaning in the world?4. How can I help this organization help me fulfill my meaning in the world?In the course of answering these questions we are taken on a personal exploration of the systemic, extrinsic, and intrinsic dimensions of value as they apply to our individual lives. The purpose of this exercise is to help each of us in our search for meaning and in our endeavor to prioritize our values as we make decisions. Dr. Hartman also explores our spiritual nature by applying his thinking to the intrinsic realm in religion. Robert Hartman's vision was to give us the means to recognize and fulfill ""the good"" within each of us, thereby enriching our lives. By applying these principles on a broader scale, we may also enrich our world and make it a place of more ""goodness"" and peace. When the light of formal axiology is cast upon our world, the elements involved in making particular decisions are revealed with a kind of value clarity previously unknown.This Second Edition of Freedom to Live: The Robert Hartman Story includes many minor editorial improvements, a new and much expanded table of Contents, a much more detailed Index, and new photographs. Many thanks to Stacey McNutt for the new photos she contributed to this SecondEdition--Numbers 1, 5, 6, and 11. Many thanks also to Rodopi, Amsterdam - New York, its original publisher, for returning the rights to this book to the Robert S. Hartman Institute.

We cannot afford to ignore Martin Luther--that influential and highly controversial personality in European history. Not only were his activities mainly responsible for starting the Reformation of the sixteenth century, but his ideas also have greatly influenced political, cultural, and social thought ever since. Some modern writers have tried to trace the roots of Nazism and German militarism back to Luther; others claim on the contrary that Luther's ideas form the only real cure for these evils, and that the authority which Luther still possesses among many Germans and other Europeans should be used for the regeneration of Europe. Lutheranism is very international. The Scandinavian countries are practically completely Lutheran, so were some of the Baltic states; Lutheran groups are found in most countries of Europe. In the United States the Lutherans--many of them English-speaking--form one of the strongest religious groups, and there are Lutherans in many parts of the British Empire. Luther's chief importance lies in the field of theology. His influence on political, cultural, and social questions is only an outcome of his religious thought. But even in this field of theology Luther's ideas are puzzling to many. Catholics of various types may consider him to be the arch-Protestant; strict Protestants (including many British nonconformists) consider him to be half-Roman in outlook. His conservatism in Church order and liturgical forms may endear him to some Anglicans, while he annoys others by his insistence that neither prayer books nor ecclesiastical formularies can create Church unity but that unity of doctrine is the indispensable condition for union. This attitude has more than once created problems for the ecumenical movement and made Protestant cooperation difficult. Dr. Kramm in this volume has tried to interpret Luther to the British reader, minister, and layman alike, in an unbiased, scholarly way. At the same time stressing Luther's importance for contemporary thought. He has laid special emphasis on those questions which the British reader is apt to ask, e.g., what was Luther's attitude to morals and good works? Does salvation by faith alone mean that it is enough to hold a certain intellectual belief, no Christian life being required? What does he teach about peace and war; about Church and State, about political responsibility? What are his ideas about Church and ministry, about sacraments, about episcopacy and apostolic succession? Does Luther treat the Bible arbitrarily? Was he an anti-Semite, did he spread blind nationalism or racial hatred? What was his attitude to human reason, scholarship and free will? And so on.

Endorsements:"The reissue of Camus' seminal essay, 'Neither Victims nor Executioners,' could hardly be more timely. In Iraq and Afghanistan, the hideous march to oblivion goes on apace. America is ironically reversing the ethic proposed by Camus' title. American adventuring, playing the part of omnipotent executioner, is creating multitudes of victims. No search is undertaken for a 'third way.' Indeed, were the Camus thesis proposed, it would evoke only wide-eyed innocent arrogance. Kennedy and Klotz-Chamberlin have dedicated a lifetime to the 'third way' commended by Camus. Our gratitude to our mentors for a prescient, timely introduction."--Fr. Daniel Berrigan, SJ"Pacifists are not looking for a Utopian outlook nor unrealistic expectations. Many said, 'South Africa will not change.' But it did. Others looked at Northern Ireland and, it took years, but it also changed. The Soviet Union changed. The Middle East will change but not through violence or murder. We still think of ourselves within borders, protecting ourselves from others, Europe took its borders away and they are better. South, Central, and North America should take away their borders, as well as people in the Middle East. . . . We should build a culture of nonviolence through an understanding of human rights without regard to race, religion, and nationality."--Mubarak Awad, founder of Nonviolence International"If we spontaneously approve of nuclear terrorism, if we become apologists for the uninhibited use of naked power, we are thinking like Communists, we are behaving like Nazis, and we are well on the way to becoming either one or the other. In that event we had better face the fact that we are destroying our own Christian heritage."--Thomas Merton Author Biography:Albert Camus (November 7, 1913 - January 4, 1960) was a French author and philosopher and one of the principal luminaries (with Jean-Paul Sartre) of existentialism. He was awarded the Nobel Prize for Literature in 1957.

This book includes essays from a diverse group of female Biblical scholars who each bring a unique perspective to the idea of Jesus as a feminist.

The ecological crisis faced by our planet may have the effect of transforming religious ideas. Religions were born and took their distinctive shapes by the need of people to find harmony in their internal and external worlds. In our day that harmony is being challenged by a breakdown in the relationship between human beings and their global environment. Do the religious views held by most believers today provide an adequate basis for interacting with nature? Theologian John Haught believes they do not. Nor, he says, do stereotyped religious attitudes about the natural world enable believers to dialogue with physical scientists, many of whom are nonbelievers. To make the dialogue work we need a common language about nature and how it works. Haught maintains that process language will not only assist the ecological dialogue but help to transform religion itself. Nature is "holy" not because it originated at the hand of a creator or because it transparently reveals God now. It is holy primarily because of its direction: it is promise. This "future dimension" of nature lets us deal intelligently with the present crisis without forsaking the mysterious power that nature has for us.

A compelling exploration of one of the central issues - if not 'the' central issue - facing theology in our time: the relation between transcendent salvation and temporal liberation. What does the salvation that the church proclaims mean for the poor of the world? In 'Divine Revolution', Dean Brackley presents in a comprehensive yet manageable way what Catholic theology has to say about this complex and urgent topic. He addresses the historical as well as the systematic dimensions of the question, providing insights that point toward an understanding of the issues that challenge conservative and liberal interpretations alike.In a work of great daring and clarity, Brackley surveys the confusion surrounding the social-historical dimension of salvation in Catholic thought. He shows the irony of the fact that, after 2,000 years, what salvation means for the poor in relationship to their concrete plight remains a 'quaestio disputata' for official, Magisterial teaching. Going deeply into the relationship of salvation and liberation, Brackley explores the thought of Maritain, Rahner, and Gutierrez to demonstrate how the 'synbolon' of the Reign of God that Jesus announces transcends the tired theological distinctions of all sides in the debate. Drawing from developments in feminist and Protestant theology, as well as contemporary social theory, 'Divine Revolution' offers a fresh understanding of what it means to participate in God's revolutionary reign.Catholic tradition, Brackley argues, has great potential to articulate a hope which responds to the suffering of the poor in our time. When conventional wisdom says compassion-fatigued Americans are tired of hearing about the poor, Brackley responds, The poor are far more tired of being poor. They, too, would like to move on to other things, but they cannot.