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A Marxist Interpretation of Church Leadership: Romans 13:1–7 is a study of Romans 13: 1-7 from a Marxist perspective. If too much emphasis is given to obedience, then this may provide the fundament for capitalism ruling with a focus on profit before people.
A timely and galvanizing work that examines how right-wing evangelical Christians have veered from an admirable faith to a pernicious, destructive ideology. Today’s right-wing Evangelical Christianity stands as the very antithesis of the message of Jesus Christ. In his new book, Christians Against Christianity, best-selling author and religious scholar Obery M. Hendricks Jr. challenges right-wing evangelicals on the terrain of their own religious claims, exposing the falsehoods, contradictions, and misuses of the Bible that are embedded in their rabid homophobia, their poorly veiled racism and demonizing of immigrants and Muslims, and their ungodly alliance with big business against the interests of American workers. He scathingly indicts the religious leaders who helped facilitate the rise of the notoriously unchristian Donald Trump, likening them to the “court jesters” and hypocritical priestly sycophants of bygone eras who unquestioningly supported their sovereigns’ every act, no matter how hateful or destructive to those they were supposed to serve. In the wake of the deadly insurrectionist attack on the US Capitol, Christians Against Christianity is a clarion call to stand up to the hypocrisy of the evangelical Right, as well as a guide for Christians to return their faith to the life-affirming message that Jesus brought and died for. What Hendricks offers is a provocative diagnosis, an urgent warning that right-wing evangelicals’ aspirations for Christian nationalist supremacy are a looming threat, not only to Christian decency but to democracy itself. What they offer to America is anything but good news.
A chilling account of an evil ideology and the man whose nefarious thoughts made it possible.
From 1949 to 1989, Germany was divided into West and East Germany. While West Germany became an ally of Western democracies, East Germany was allied with the Soviet Union and was governed by Marxist Communism. What was it like to be the church in East Germany? Hanfried Muller was a professor of theology and a committed Marxist. Johannes Hamel was a pastor who tried to minister in this environment. How did the two differ? This book examines the contrast between the two men and the struggle many pastors and Christians endured as they lived and worked in a hostile environment. Furthermore, it raises the question of how Christians everywhere deal with the issue of the relationship between church and state and what the Christian's responsibility is in that relationship.
At what point does a theology become an ideology? How can a Christian distinguish the two? Jacques Ellul has always taken pains to differentiate them, but in this book he provides both a theoretical framework and important examples. Some popular theologies, particularly those that attempt to intertwine biblical theology with Marxist thought, fall into the trap of reaching "theological" conclusions by other means, Ellul believes, so that we cannot consider them as true theologies. From both a biblical-theological and sociopolitical perspective Ellul examines the attempt to relate Christianity to Marxist thought. By reviewing in detail several key Marxist-Christian books, Ellul exposes the weaknesses of so-called Marxist Christianity (which he says is neither Marxist nor Christian), and argues that the biblical perspective takes exception to all political power, leaving Christian anarchism as the realistic revolutionary option. The preface by translator Joyce Main Hanks provides an excellent introduction to the book, showing how it fits into Ellul's thought and how it relates to Ellul's previous work.
Recent partisan squabbles over science in the news are indicative of a larger tendency for scientific research and practice to get entangled in major ideological divisions in the public arena. This politicization of science is deepened by the key role government funding plays in scientific research and development, the market leading position of U.S.-based science and technology firms, and controversial U.S. exports (such as genetically modified foods or hormone-injected livestock). This groundbreaking, one-volume, A-to-Z reference features 120-150 entries that explore the nexus of politics and science, both in the United States and in U.S. interactions with other nations. The essays, each by experts in their fields, examine: Health, environmental, and social/cultural issues relating to science and politics Concerns relating to government regulation and its impact on the practice of science Key historical and contemporary events that have shaped our contemporary view of how science and politics intersect Science and Politics: An A to Z Guide to Issues and Controversies is a must-have resource for researchers and students who seek to deepen their understanding of the connection between science and politics.
An introduction to the theology of the Church that explores what it means to be a member of the Church today through a survey of biblical and historical background and a look at a constructive contemporary model.
Denis Janz argues that the encounter with Marxism has been the defining event for twentieth century Christianity. No other worldview shook Christianity more dramatically and no other movement had as profound an impact on so many. Now the Cold War is over and as we approach the end of the century we need, Janz says, to ask ourselves what happened. This book is the first unified and comprehensive attempt to analyze this historic meeting between these two antagonistic worlds of thought and action. The intellectual foundation of this antagonism is to be found in Karl Marx himself, and thus the book begins with an account of Marx's assault on Christianity. All the diverse philosophical and political manifestations of Marxism were ultimately rooted in Marx's thought, and supporters based their greater or lesser hostilities toward Christianity on their reading of his critique. Janz follows this with an overview of Christian responses to Marx, extending from the mid-19th century to the onset of the Cold War. He argues that within this time frame Christianity's negation of Marx was not absolute; the loud "no" to Marx bore with it an important, if muted, "yes." With this intellectual groundwork in place, Janz turns to an examination of the encounter as it unfolded in specific national contexts: the United States, the Soviet Union, Poland, Nicaragua, Cuba, China, and Albania. The experiences of these countries varied widely, from Poland where Christianity maintained its strongest independence, to Nicaragua where a Christian alliance with Marxism contributed to revolutionary change, to Albania where a Stalinist government attempted to abolish religion entirely. From this survey emerges the evidence that world Christianity has clearly internalized some of the prominent features of its antagonist, suggesting that the "Marxist project" is not as utterly defunct as many have assumed.
Unraveling Religious Leadership considers various attributes related to the form and function of leadership within religious institutions in conversation with decolonial ideas and practices. Decoloniality, in negation of the ongoing legacies of colonialism, seeks ways of being and doing beyond white, eurowestern, modern ideals of who a leader is and what a leader does, especially in the context of Christianity and its entanglements with empire. In this book, Lizardy-Hajbi draws upon decolonial ideas, worldviews, and practices to question the current assumed understandings of religious leadership as individual, singular in role and structure, centralizing in power, possessing of expertise and select qualifications, production-oriented, and primarily change-inducing. Pulling on each of these threads invites a reconsideration of the epistemologies (knowledges) and ontologies (notions of being) that give shape to religious leadership in North American Christianity today. Lizardy-Hajbi's innovative approach directly challenges popular leadership styles in wide use among leaders today, placing these styles in conversation with decolonial scholarship, diverse realities and worldviews, and practices that disrupt idealized norms. Popular styles such as authentic, charismatic, servant, executive, and transformational leadership are found wanting in terms of their substance and utility for meaningful leadership within religious institutions. Ultimately, Lizardy-Hajbi engages readers by presenting alternative constructions that consider the myriad complexities within both the role and function of leadership, offering new ways to frame the leadership identities the church needs for today's world.