God is the Creator of all and cares deeply for all that he has made. His vision for creation is seen through a world teeming with life where eternity is breathed into and through all creation. Jesus teaches that humans must live with a spirit of generosity and restraint; however, a spirit of meanness and greed dominates human culture and leaves nearly 1.3 billion people living on less than $1 a day. The politics of globalization based on principles of greed have resulted in the loss of biodiversity, deforestation, and a shortage of food and clean water. Jesus teaches that those who are generous are blessed, and such generosity brings justice to all creation. There cannot be God's social justice without ecological sanity, and yet we tend to speak of social justice as though non-human creation doesn't matter. God cares even for the flowers of the field, yet we show contempt for God in our careless plunder of his creation. To love God is to love all that he has made, from our own families to the soil outside our homes.

The Ecology of the New Testament: Creation, Re-Creation, and the Environment

Religion & Spirituality

Bauckham, Richard

Bredin, Mark

Christian Books & Bibles

Jesus, Revolutionary of the Poor

Wipf and Stock

Is "green" just another liberal ideology? God is the Creator of all and cares deeply for all that he has made. His vision for creation is seen through a world teeming with life where eternity is breathed into and through all creation. Jesus teaches that humans must live with a spirit of generosity and restraint; however, a spirit of meanness and greed dominates human culture and leaves nearly 1.3 billion people living on less than $1 a day. The politics of globalization based on principles of greed have resulted in the loss of biodiversity, deforestation, and a shortage of food and clean water. Jesus teaches that those who are generous are blessed, and such generosity brings justice to all creation. There cannot be God’s social justice without ecological sanity, and yet we tend to speak of social justice as though non-human creation doesn’t matter. God cares even for the flowers of the field, yet we show contempt for God in our careless plunder of his creation. To love God is to love all that he has made, from our own families to the soil outside our homes.

Authentic USA

Is Jesus relevant to the sufferings of the helpless, the voiceless, those dying of hunger, those traumatized by violence, people with learning difficulties? In Matthew, we see Jesus to be a man on the frontline, battling against the forces that stop the non-poor from living generously, and the poorest of the poor living abundantly the way God intended. This is Jesus as one who in his very being is an expression of God's wrath against human beings who live their lives as if creation is a battle zone where only the selfish and powerful flourish. Matthew's Jesus is outraged at the lethargy and apathy that permits non-poor people to live according to practices that lead so many to be excluded from the fruits of God's creation. But the Jesus found in this gospel is also one who teaches that God has created a world that is good to see; it is abundant as long as people live according to the dynamic order God has inwardly established in creation, one rooted in generosity, hospitality, love, self-sacrifice, righteousness, justice, Torah, and mercy.

Jesus, Revolutionary of the Poor: Matthew's Subversive Messiah

Cascade Books

In this volume of the Friends Association for Higher Education's series on Friends and the academic disciplines, ten authors apply theory and history of Quaker work for social change in offering insight into how Friends have approached social work.\nThis collection of essays is divided into three sections. The first considers theory of social work and change. Christy Randazzo applies the work of John Paul Lederach to a theological understanding of Quaker testimony and social action. Daniel Rhodes shares about his application of Quaker principles in his educational work with social work students. Douglas Bennett describes the history and development of Quaker organizations in addressing social issues.\nA second section looks at individual Quakers' lives and their work. Paul Anderson examines the life of prison reformer Elizabeth Fry, Mark Bredin discusses progressive reformer Lucretia Mott, and Wendy Grab considers the Quaker influences on social work pioneer Jane Addams.\nThe third section considers collective work of Friends in addressing social issues. Nelson Bingham explores the creation of the first mental hospital, the York Retreat, begun by Friends in England. Max L. Carter describes the work of Friends among Midwestern Indians in the early 1800s. Linda B. Selleck draws from her book Gentle Invaders to share the history of Quaker women's educational work among African Americans before and after the Civil War. Jennifer Buck details Quaker involvement in the women's Suffrage movement.\nAbout the Editors: 
Max L. Carter taught in Friends secondary schools in Ramallah and Philadelphia and at Earlham College and Guilford College, retiring in 2015 from Guilford as the William R. Rogers Director of Friends Center and Quaker Studies.\nJennifer M. Buck is an Assistant Professor of Practical Theology at Azusa Pacific University. She holds a PhD in Philosophy of Religion and Theology from Claremont Graduate University and an MDiv from Fuller Theology Seminary.\nDaniel Rhodes is currently the undergraduate director of the Social Work program at UNC-Greensboro. Daniel received his PhD in Educational Leadership with a graduate certificate in Women and Gender Studies from the University of North Carolina at Greensboro in 2008.\nErin Johnson, MSW is currently BSW Director of Field Education, Assistant Professor of Social Work at George Fox University.\nContributors: 
Christy Randazzo 
Doug Bennett 
Daniel Rhodes (editor) 
Paul Anderson (series editor) 
Mark Bredin 
Wendy Grab 
Nelson Bingham 
Max L. Carter (editor) 
Linda B. Selleck 
Jennifer M. Buck (editor)

Quakers, Social Work, and Justice Concerns: Quakers and the Disciplines: Volume 7

Rhodes, Daniel

Anderson, Paul

Buck, Jennifer M.

Bennett, Doug

Carter, Max L.

Randazzo, Christy

Grab, Wendy

Selleck, Linda B.

Full Media Services

Jesus, Revolutionary of Peace demonstrates that the figure of Jesus in the book of Revelation can be best understood as an active non-violent revolutionary. Jesus was a warrior of the non-violent tradition. He sought to conquer his enemies not through violence but through compassion. Seeking to present a comprehensive, balanced view of this non-violent Jesus, Mark Bredin engages with Mahatma Gandhi's theory to explore the place of non-violence in the biblical tradition.

Jesus, Revolutionary of Peace: A Nonviolent Christology In The Book Of Revelation (PATERNOSTER BIBLICAL AND THEOLOGICAL MONOGRAPHS)

Authentic Media

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