Sublime

The gospel was first delivered to a multicultural first-century audience (see Acts 2).

Increasingly, both liberal feminists and evangelical complementarians are agreeing that Jesus was no full-fledged egalitarian, despite initial enthusiasm among evangelical and liberal feminists alike that perhaps he was.

The historical reality is that social systems that invest some people with power over the lives of other people result in the destruction of people. Ed Stetzer recently observed that “the Venn diagram of reformed, complementarian, and misogynist has a pretty significant overlap.”13 This sounds like what Gerda Lerner described in 1986—only her Venn

The striking similarity between the social position of Jesus in Palestine and that of the vast majority of American Negroes is obvious to anyone who tarries long over the facts. We are dealing here with conditions that produce essentially the same psychology. There is meant no further comparison.

My brother and I (aspiring young theologues at the time) often discussed the need to confront the white “Christians” of Bearden with the demands of the gospel by invading their Sunday worship service with our presence, making them declare publicly that all are not welcome in “God's” house. But the fear of bodily harm prevented us from carrying out

Scott D. Allen and Darrow L. Miller Published by the Disciple Nations Alliance

Just like those first detectives who failed to see the purloined letter right under their noses, we Christians possess a fabulous tool for cultural analysis and engagement that we so often fail to use, a great resource that can help develop winsome, penetrating, and fresh analyses of cultural trends as well as distinctive, constructive contribution