What to do when they say they’re Christian but don’t know Jesus Whether it’s the Christmas and Easter Christians or the faithful church attenders whose hearts are cold toward the Lord, we’ve all encountered cultural Christians. They’d check the Christian box on a survey, they’re fine with church, but the truth is, they’re far from God. So how do we bring Jesus to this overlooked mission field? The Unsaved Christian equips you to confront cultural Christianity with honesty, compassion, and grace, whether you’re doing it from the pulpit or the pews. This practical guide will: show you how to recognize cultural Christianity teach you how to overcome the barriers that get in the way give you easy-to-understand advice about VBS, holiday services, reaching “good people,” and more! If you’ve ever felt stuck or unsure how to minister to someone who identifies as Christian but still needs Jesus, this book is for you.

Known as the “Father of Church History,” Eusebius was bishop of Caesarea in Palestine and the leading Christian scholar of his day. His Ecclesiastical History is an irreplaceable chronicle of Christianity’s early development, from its origin in Judaism, through two and a half centuries of illegality and occasional persecution, to a new era of tolerance and favor under the Emperor Constantine. In this book, Michael J. Hollerich recovers the reception of this text across time. As he shows, Eusebius adapted classical historical writing for a new “nation,” the Christians, with a distinctive theo-political vision. Eusebius’s text left its mark on Christian historical writing from late antiquity to the early modern period—across linguistic, cultural, political, and religious boundaries—until its encounter with modern historicism and postmodernism. Making Christian History demonstrates Eusebius’s vast influence throughout history, not simply in shaping Christian culture but also when falling under scrutiny as that culture has been reevaluated, reformed, and resisted over the past 1,700 years.

This 50th-anniversary edition, with a new foreword by the distinguished historian Martin E. Marty, who regards this book as one of the most vital books of our time, as well as an introduction by the author never before included in the book, and a new preface by James Gustafson, the premier Christian ethicist who is considered Niebuhr’s contemporary successor, poses the challenge of being true to Christ in a materialistic age to an entirely new generation of Christian readers.

This work concerns the early Christians' self-definitions and self-representations in the context of pagan-Christian conflict, reflected in the literatures from the mid-second to the early third centuries (ca. 150 - 225 CE).

In the middle of the third century CE, one North African bishop wrote a treatise for the women of his church, exhorting them to resist such culturally normalized yet immodest behaviors in their cosmopolitan Roman city as mixed public bathing in the nude, and wearing excessive amounts of jewelry and makeup. The treatise appears even more striking, once we realize that the scandalous virgins to whom it was addressed were single women who had dedicated their virginity to Christ. Stories like this one challenge the general assumption among Christians today that the earliest Christians were zealous converts who were much more counterculturally devoted to their faith than typical church-goers today. Too often Christians today think of cultural Christianity as a modern concept, and one most likely to occur in areas where Christianity is the majority culture, such as the American "Bible Belt." The story that this book presents, refutes both of these assumptions. Cultural Christians in the Early Church, which aims to be both historical and practical, argues that cultural Christians were the rule, rather than the exception, in the early church. Using different categories of sins as its organizing principle, the book considers the challenge of culture to the earliest converts to Christianity, as they struggled to live on mission in the Greco-Roman cultural milieu of the Roman Empire. These believers blurred and pushed the boundaries of what it meant to be a saint or sinner from the first to the fifth centuries CE, and their stories provide the opportunity to get to know the regular people in the early churches. At the same time, their stories provide a fresh perspective for considering the difficult timeless questions that stubbornly persist in our own world and churches: when is it a sin to eat or not eat a particular food? Are women inherently more sinful than men? And why is Christian nationalism a problem and, at times, a sin? Ultimately, recognizing that cultural sins were always a part of the story of the church and its people is a message that is both a source of comfort and a call to action in our pursuit of sanctification today.

What is the role of culture in human experience? This concise yet solid introduction to cultural anthropology helps readers explore and understand this crucial issue from a Christian perspective. Now revised and updated throughout, this new edition of a successful textbook covers standard cultural anthropology topics with special attention given to cultural relativism, evolution, and missions. It also includes a new chapter on medical anthropology. Plentiful figures, photos, and sidebars are sprinkled throughout the text, and updated ancillary support materials and teaching aids are available through Baker Academic's Textbook eSources.

A study of the early Christian church in the Mediterranean region and its emphasis on collective good over individual desire clarifies much about what is wrong with the American church today.

This volume contains 28 essays in honor of Abraham J. Malherbe, whose work has been especially influential in exploring modes of cultural interaction between early Jews and Christians and their Graeco-Roman neighbours. Following an introductory essay on the problems inherent to such comparative studies in the history of New Testament scholarship, the essays are grouped into five topic areas: Graphos — semantics and writing, Ethos — ethics and moral characterization, Logos — rhetoric and literary expression, Ethnos — self-definition and acculturation, and Nomos — law and normative values. Some key examples are studies dealing with The Greek Idea of "Divine Nature" and its relation to the "Divine Man" tradition; Compilation of Letters in Cicero's collection; Radical Altruism in Paul; Greek Ideas of Concord and Cosmic Harmony in 1 Clement; The Rhetorical Use of Friendship Motifs in Galatians in comparison with Second Sophistic Orators; Wills and Testaments in Graeco-Roman perspective.

"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.

Christianity is one of the fastest growing religions in China. Despite its long history in China and its significant indigenization or intertwinement with Chinese society and culture, Christianity continues to generate suspicion among political elites and intense debates among broader communities within China. This unique book applies socio-cultural methods in the study of contemporary Christianity. Through a wide range of empirical analyses of the complex and highly diverse experience of Christianity in contemporary China, it examines the fraught processes by which various forms and practices of Christianity interact with the Chinese social, political and cultural spheres. Contributions by top scholars in the field are structured in the following sections: Enchantment, Nation and History, Civil Society, and Negotiating Boundaries. This book offers a major contribution to the field and provides a timely, wide-ranging assessment of Christianity in Contemporary China.