Christianity and Social Work is written for social workers whose motivations to enter the profession are informed by their Christian faith, and who desire to develop faithfully Christian approaches to helping.

This book brings the theme of prayer into anthropological discussion. Across diverse significant ethnographic case studies, five anthropologists attend to prayers and how they are performed and seen to intervene in the social world. The studies include Pentecostals in Zambia, Charismatic Christians in Ghana, Protestants in Scotland, Eastern Orthodox Christians in Romania, and Catholics in Syria. Across these ethnographic cases, the book argues that focusing on the social life of prayer offers a significant way to engage with matters close to people. Prayers are a way to map affect and the affective relationships people hold in what they are oriented towards and care about. Taking its cue from Marcel Mauss, the book invites us to go beyond the individual and see how prayers always point to a broader social landscape of obligation and affective investment. Focusing on the social life of prayers, the book posits, accordingly entices a particular form of situated comparison of diverse Christian traditions that pushes the scholarly conversation on Christianity to consider central questions of agency, responsibility and subjectivity. Taking up prayer as the object of study, this book offers novel anthropological perspectives on Christian life and practice. The chapters in this book were originally published a special issue of Religion.

The concept of diakonia has developed over the last decades, especially within the ecumenical movement, to a degree that may be characterized as a paradigm shift. Three main features characterize this change: First, the ecclesial dimension of diakonia is now strongly underlined. While diakonia earlier often was perceived as the activity of professional diaconal workers or agencies, it is now emphasized that diakonia belongs to the nature and the mission of being church. Second, it affirms that diaconal action must be holistic, taking into consideration the physical, mental, social and spiritual dimension, and rejecting practices that tend to departmentalize sectors of human reality. Third, it enhances bold and prophetic expressions of diaconal action, in solidarity with marginalized and suffering people, moving away from traditions of conceptualizing diakonia as humble service. The authors of this book largely subscribe to this understanding. The major part of them belongs to the faculty of Diakonhjemmet University College in Oslo. This book is a must-read for academicians, practitioners and leaders in the churches and theological institutions as it brings up new perspectives of diakonia in a changing global context. It is an ideal resource book for churches as they nurture and enhance their vision and commitment to diakonia, including critiquing their current approaches. From the foreword by Agnes Abuom, Moderator of the World Council of Churches In the Lutheran church we speak of prophetic diakonia. Prophetic diakonia works for the fruition of peace with justice and reconciliation based on forgiveness. We work to empower those in need to stand on their feet and become deacons in their own context. I adjure readers of this book to remember that holistic mission includes prophetic diakonia. Munib Younan, President of the Lutheran World Federation, Bishop of the Evangelical Lutheran Church of Jordan and the Holy Land In a time when the churches together are searching for how to be a servant church in a rapidly changing world, this book is presenting a remarkable source for reflection and for studies. It is conveying new perspectives on the meaning and the liberating power of the diakonia of the church. For deacons and indeed for anybody called to serve in and for the church, this book provides new insights. The ecumenical movement as a joint move into the future needs books like this. Olav Fykse Tveit, General Secretary, World Council of Churches This book is highly welcomed by Norwegian Church Aid. It puts our core mandate - international diakonia - into a broader context, while firmly placing it at the center of the nature of the Church. The authors point to the unique qualities and distinctiveness of diakonia and the book is therefore a good reminder that diakonia can truly be a powerful driver of sustainable change. Anne-Marie Helland, General Secretary, Norwegian Church Aid Diaconal circles within European churches long ago expanded the narrow and introverted ideology, courageous as it was for its time, of the early 19th century founders of the modern deacon movements. This book evidences ongoing tensions in attempting to come to terms with the revolution that has occurred in the theological underpinning of diaconate, and is one of the first to make the attempt in the public arena. John N. Collins, Lector Emeritus, Melbourne University of Divinity Stephanie Dietrich is Associate Professor at Diakonhjemmet University College, Norway. Knud Jorgensen is Adjunct Professor at the MF Norwegian School of Theology. Kari Karsrud Korslien is Assistant Professor at Diakonhjemmet University College. Kjell Nordstokke is Professor Emeritus at Diakonhjemmet University College.

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

This is a short, accessible analysis of Christianity that focuses on its social and cultural diversity as well as its historical dimensions.

Challenging the central place that "practices" have recently held in Christian theology, Lauren Winner explores the damages these practices have inflicted over the centuries Sometimes, beloved and treasured Christian practices go horrifyingly wrong, extending violence rather than promoting its healing. In this bracing book, Lauren Winner provocatively challenges the assumption that the church possesses a set of immaculate practices that will definitionally train Christians in virtue and that can't be answerable to their histories. Is there, for instance, an account of prayer that has anything useful to say about a slave-owning woman's praying for her slaves' obedience? Is there a robustly theological account of the Eucharist that connects the Eucharist's goods to the sacrament's central role in medieval Christian murder of Jews? Arguing that practices are deformed in ways that are characteristic of and intrinsic to the practices themselves, Winner proposes that the register in which Christians might best think about the Eucharist, prayer, and baptism is that of "damaged gift." Christians go on with these practices because, though blighted by sin, they remain gifts from God.

Comments on the First Edition... Those concerned with Christian beginnings will find Malherbe stimulating and incisive on the New Testament. Robert M. Gratn, Journal of Religion The author is a scholar of great learning. I found the footnotes to be extremely useful, and the challenge of the book that a new consesus has emerged is a genuine contribution to continuing debate. Robin Scroggs, Journal of the American Academy of Religion An interesting and informed introduction to an important new development in the study of earliest Christianity. - Victor P. Furnish, Perkins Journal The book constitutes a major challenge to the depictions of early Christianity - especially of the Pauline Wing in earlier scholarly work. - Howard Clark Kee, Reflection

"'Why I am a social worker' describes the rich diversity and nature of the profession of social work through the 25 stories of daily lives and professional journeys chosen to represent the different people, groups and human situations where social workers serve. Many social workers of faith express that they feel 'called' to help people--sometimes a specific population of people such as abused children or people who live in poverty. Often they describe this calling as a way of living out their faith. 'Why I am a social worker' serves as a resource for Christians in social work as they reflect on their sense of calling, and provides direction to guide them in this process. 'Why I am a social worker' employs a narrative, descriptive approach, allowing the relationship between faith and practice to emerge through the professional life stories of social workers who are Christians. As such, it provides a way to explore integration on personal, emotional and practical levels."--Back cover.