More Boldly Bibliography

Borg, Marcus J., MEETING JESUS AGAIN FOR THE FIRST TIME: The Historical Jesusand the Heart of Contemporary Faith (San Francisco: Harper, 1994), 140 pages.

Of the many recent books about the historical Jesus, none has popularized the pursuit of the Jesus of history better than this work by Borg. Using his own experience of growth from a naive, unquestioning position to one of curious openness and maturity, Borg invites us all to look at Jesus again, not simply to believe new doctrines about him, but to "give one's heart, one's self at its deepest level, to the living Lord."

The foundational claim of this book is the strong connection between images of Jesus and images of the Christian life. How we think about Jesus implies how we think about how we live our faith. Our image of Jesus shapes our Christian life and umakes Christianity credible or incredible". Two images of Jesus are inadequate, he says: the fideistic image (where we believe things about Jesus) and the moralistic image (where Jesus is seen as a great moral teacher). The Christian life is ultimately not about believing or about being good. Rather, it is about a "relationship with God that involves us in a journey of transformation" (p. 3)

Borg uses the terms "pre-Easter Jesus" and "post-Easter Jesus" in place of the usual, "Jesus of history" and the "Christ of faith". He notes that the church after Easter experienced Jesus in a radical new way, particularly through the lens of the Gospel of John. The pre-Easter Jesus for Borg consists of four positive strokes based on a typology of religious figures: the spirit person, the teacher of wisdom, the social prophet and the movement founder. The pre-Easter Jesus was nonmessianic and noneschatological. The image of the pre-Easter Jesus is one who experienced God, who knew God, but who was not himself God. The key concepts that form the image of this pre-Easter Jesus are spirit and compassion. His is a way of life in imitatio dei. He attacks the extant purity system and upsets the socio-political order. His primary word to his followers is, nBe compassionate as God is compassionate." He enjoined them to act with passionate courage. He taught them a wisdom that was an alternative to the conventional wisdom-, he embodied the wisdom he taught sophia become flesh.

In his final chapter Borg presents what he considers to be the three "macro-stories" at the heart of scripture

that shape the Bibles as a whole and image the religious life in a particular way- They are the stories of the exodus the exile and return, and the priestly story (which has to do with the institution of the temple, the priesthood and sacrifice). The first two have to do with bondage, freedom and journey. The last has to do with sin and sacrifice, cleansing and forgiveness, leading ultimately to a passive, static cycle of life. If this is the dominant story that forms the images of Jesus and our life as Christians, Borg advocates strongly splicing in the other two stories, so that it becomes obvious that Jesus subverts systems that form tightly around purity and legalism and invites the newly released captives on a journey of ultimate proportions.

When we finally meet the post-Easter Jesus, we are received into the fellowship of a community that bears his name, eats at his table, and follows him into the world as servants. It is a journey in the company of others, the road less traveled, the path of a transformed, alternative community. To believe, finally, means giving one's heart to the post-Easter Jesus who is the living Lord, the very face of God. Jesus is not simply a figure from the past (pre-Easter), but a figure of the present (post-Easter)- To meet this Jesus is like meeting him again for the first time.

Hauerwas, Stanley, and William H. Willimon, RESIDENT ALIENS (Nashville: Abingdon, 1989), 172 pages.

It is a subtle assertion that the authors make early-on, but one that is core for their perspective: "the world was fundamentally changed in Jesus Christ, and we have been trying, but failing, to grasp the implications of that change ever since." (p. 17) Seismic shifts like the Copernican Revolution and the Enlightenment have the heart of this message, but they have never been able to quiet its beat. It continues to live in the Christian colony that invites us to be a part of an alien people who make a difference because they see something that cannot otherwise be seen without Christ. Gone is the Constantinian strategy of accommodating the church to the culture. Gone is the reasoned certainty of the Enlightenment. Reinhold Neibuhr and Paul Tiilich take their licks as representative theologians who would attempt to accommodate the gospel to the needs of the world. Our problem is not how to make the gospel credible in the modem world the authors insist

The main task today, they say, is to be the church that again asserts that God, not Caesar, rules the world, and that the political role of the church is the formation of people who see clearly the cost of discipleship and are willing to pay the price. (p. 48) The Christian colony (an image that they are not entirely at ease with, they say, because of implications about turf, isolation and defensiveness) is an adventurous group in the midst of a society of unbelief. It is God's major offensive against the world, for the world. It is a people surrounded by the biblical story, which becomes my story. Ethics are those principles that keep us moving forward on the journey, moving toward the vision of what it means to be faithful disciples. These ethics or behaviors may seem strange or alien to those outside the colony, but they show the world what it is not, a place where God is forming a family out of strangers.

Much of the latter half of the book is spent looking at the witness and action of ordinary believers and how they mentor the faith for others. The way in which power is used and the truth is told in the Christian colony is peculiar to its calling, to hold up before the world a model of how God has and does work in this world by forming communities of faithfulness and obedience.

Olson, Mark A., THE EVANGELICAL PASTOR (Minneapolis: Augsburg Fortress 1989), 94 pages.

Mark Olson is responsible for coining the definition of evangelism that was embraced by the original More Boldly consultation. In his words evangelism is to "invite people, both members and those yet to become members, more deeply into Jesus Christ and the community that bears his name." (p. 9) That is the focus of this book and companion volume, AN EVANGELIZING PEOPLE. Pushing off from the last chapter of Newbigin's THE GOSPEL IN A PLURALISTIC SOCIETY, Olson is convinced that the crisis in the church today is that it is haunted by the question, "Do we have confidence in the gospel?"

Like others writing today about the conflict between the church and the culture that surrounds it, Olson notes the passing of the Constantinian worldview and the liminal place that the church holds in today's society. He notes, as well, what it means to be the church in a pluralistic world, a post-liberal world, a multicultural world and an individualistic world. Although the gospel is not shaped by the context in which it is proclaimed, it is, nevertheless, given as gift to a world that exists in particularity. What does it mean, he asks, to invite the world into the gospel?

In creative style, Olson presents four model or caricatures of Christian community that represent ways of relating gospel and culture. They are: 1. Heavenly Mansions Church for persons who see the church as a means to personal salvation; 2. How-to Community Church, with its emphasis on serving the needs of individuals: 3. Bleeding Heart Church with its army of social activists; and 4. Glimpse of God Church with its concern for telling and retelling the story of God's faithfulness and inviting persons into that story.

The faithfulness of the Christian community is marked by a triadic character of praise, righteousness and compassion, which is modeled after Jesus' own life and ministry. Following Marcus Borg, Olson suggests that the form of Jesus' ministry is roughly parallel: founder of a revitalization movement, sage and prophet. Glimpse of God Church is a place where the inter-related dynamics of praise, righteousness and compassion are obvious, both to the members and to the outside world. Likewise, the work of the pastor is centered around this triadic notion. The priestly role is related to praise and includes the tasks of preaching, presiding and presence in the community. The pastoral role is related to righteousness and includes education, administration and pastoral care. The prophetic role is related to compassion and includes remembering, resisting and rejoicing that the promises of God are true. The focus for the evangelical pastor is the character development of the evangelical community of faith, which unfolds in praise, righteousness and compassion.

Qualities for leadership and the spiritual life of the pastor make up the final chapter of Olson's book. The challenge for the evangelical pastor is to continually call the congregation to bear its witness to the reign of God, to be a glimpse of God. It is a vision that both shapes the community and invites others to participate in a life-giving adventure.

Mead, Loren B, THE ONCE AND FUTURE CHURCH (New York City: The Alban Institute, 1991), 92 pages.

Loren Mead's book about the future of the church is written with care and urgency. He wants us to know that "God is always calling us to be better than we have been" (p. v), and he wants us to have some sense about the territory into which God is leading us as the church.

He indicates that there are three things that are happening around us simultaneously. First, our present confusion about mission hides the fact that we are undergoing a fundamental change in how we understand the church's mission. Second, the roles of clergy, laity, bishop, etc. are in profound transition and congregations are being urged to move from passive to front-line roles in mission. Third, institutional structures and forms are rapidly collapsing as quickly as the mission they were formed to support. We are, he believes, at the point of being midwives for the birth of a new church. We are in a time between paradigms, hastened on, Mead suggests, by the invention (sic) of an idea and change of consciousness called "ministry of the laity." If there is a ministry of the laity, then the church is no longer the same as the Empire. The crisis for congregations is that the new paradigm is not yet clear; we must live for some time in ambiguity. It means nothing less than the "reinvention" of the church.

Mead notes that the need for strong congregations comes at a time when congregations are most fragile and uncertain, and when their primary support system is threatened. Funding shortfalls are but one indication of such tenuousness. Concerns of the newly reinvented church will center around congregation, as opposed to parish, around serving, as opposed to converting, and around inclusivity, as opposed to exclusivity. The formation of the laity will need to be intentional and urgent, with every member trained to be on the front line.

Later in this book Mead examines changes that will have to happen among clergy, church executives and theological education if the church is to continue and redefine its mission. He discusses impediments and resources for change, and concludes by lifting up principles and strategies for building the future church. Some of these include looking for learning points, working experimentally, paying attention to boundaries, and adopting the values of steadiness, accountability, seeking allies, and embracing failure. Perhaps then we can find communities that strengthen and sustain us in our mission and help us to live with integrity in our ambiguous society.

Newbigin, Leslie, THE GOSPEL IN A PLURALIST SOCIETY (Grand Rapids, Michigan: Eerdmans, 1989), 244 pages.

Newbigin's book makes an important contribution to the ongoing search among religious communities for an authentic expression of the meaning of the gospel and the mission of the church in the midst of a plurality of cultures and religions. Well aware of the trap of relativism, he regrets the attitude of timidity or anxiety on the part of Christians and pushes for a renewed confidence in the gospel of Jesus Christ.

Religious pluralism, he says, is the understanding that differences between the religions are not a matter of truth and falsehood, but of different perceptions of one truth. The Christian provides us with a set of lenses, not to look at, but through, so that the community of faith is invited to indwell the story, tacitly aware of it as shaping the way we understand, but focally attending to the world we live in (p. 38). It is an invitation to transformation.

To Newbigin the Enlightenment provided the point of no return where authority and tradition are concerned. When "Dare to Know" is the theme, the truth-questing movement is irreversible. Citing Berger, he reminds us that in post-Enlightenment society, "we are all required to be heretics." How we understand anything, be it the will of God or quantum physics, demands that we be a part of a continuing tradition of rational discourse.

For the Christian the church is that community of discourse that lives within the biblical story, where the clues to knowing God and God's character are present in the community's remembrance, the heart of which is the incarnational word of God in Jesus. To live within this story implies an "alternative plausibility structure" to that of society. This structure is primarily narrative, its distinguishing mark is hope, having a horizon from which to view the world. This community is not so much the agent of mission, but the locus of the mission, the place of God's new thing for the world. Therefore, the church must itself be transformed and learn new things. Through the church the true meaning of the human story has been disclosed, a truth that must be universally shared. The church, in this role, has six characteristics: it will be a community of praise, of truth, of service, where the people are prepared to exercise their priesthood in the world, where the members are mutually responsible, and where hope provides the vision.

In a pluralist society there is always a temptation to make truth relative and judge its significance by the number of people to believe it. In the church, Newbigin offers, we should have more confidence in who we are as God's people and what our message brings to the world. While living in the midst of a pluralistic society, we must reject the ideology of pluralism that lowers everything to the level of "the truth for you." The truth we know is personal, but it is also concrete and historical. It is the truth of God reconciling the world in Jesus Christ.

Brueggemann, Walter, BIBLICAL PERSPECTIVES ON EVANGELISM: Living in a Three-Storied Universe (Nashville: Abingdon, 1993), 131 pages.

To Brueggemann's mind, evangelism is both essential for and a pre-occupation of the church today. In the latter sense it is too focused on numbers in the face of the crisis of denominational decline. In the former sense evangelism is key to what the church is called to be, a place where the news of God addresses us and waits to be received, appropriated and enacted in our own time and place. The clues for such an encounter are found in the drama and dynamic transaction of the biblical text itself, lefting the text have its full say in our common life. Evangelism, therefore, is "the invitation to reimagine our lives in these narrative models."

The primary constituencies for evangelism are the "outsiders, jaded insiders and children becoming-adults." At the center of evangelism is a message announced in three stories. The first is the story embodied in Joshua 24, the decision of the outsiders to accept the covenant with Yahweh and become insiders.

The second story is for those insiders who have forgotten, grown careless, weary, jaded and cynical about the faith, set in Nehemiah 8, where the people returning from Exile reaffirm the covenant, find new life in the Torah, and assume an odd identity. There are also warnings about amnesia, accommodation and compromise that speak loudly to the crisis of the church in this country.

The third story is about children becoming "consenting" adults. There is the expectation that this process of coming to faith leads to "direct, unembarassed testimony done by the adult community with certitude and urgency." the pivotal passage being Deuteronomy 6:4-9. This kind of recital is "saturation witness" that carries on the conversation about the faith everywhere and always. Narrative, command and wisdom are the means for nurturing and reflecting ethically between generations, a process that does not end as long as we remain immersed in the three-storied universe.

Evangelism, finally, is understood as "an activity of transformed consciousness that results in an altered perception of the world, neighbor and self, and an authorizabon to live differently in that world" (p. 129). It is no safe church activity or routine enterprise. The drama moves through victory, proclamation and appropriation, inviting all into an encounter with the world-transforming, slave-liberating, covenant-making, promise-keeping, justice-commanding God.

Eriander, Daniel, BAPTIZED, WE LIVE (Holden Village, Chelan, Washington, 1981) 28 pages, and MANNA AND MERCY (The Order of Saints Martin and Teresa, Mercer Island, Washington, 1992) 93 pages.

BAPTIZED, WE LIVE was written, in part, to respond to the observation that half the children who grow up in Lutheran congregations leave the Lutheran church. In this concise, creative and caring presentation of the essentials of the Lutheran faith, Erlander has hoped to inform seekers more fully and answer skeptics more reasonably. He presents a God who is gracious and compassionate to a church richly diverse, yet unified in its catholicity. Lutheran Christians have a particular way of talking about these things; that's what this booklet is about.

The cross is central as both symbol and reality. It is the way that God finds us in our depths and calls us to say "yes" to God's presence. Through the sacraments God continues to be present and empower the gathered, who in turn are sent to proclaim this message to the world. Sections on the Lutheran liturgy and the Lutheran Confessions are instructive to the uninitiated. Discipleship is presented as a way of following once we have been shaped by the gospel.

MANNA AND MERCY tackles the need to present a ''brief history of God's unfolding promise to mend the universe." It is essentially a biblical theology seen through the lens of the Jesus story. It envisions a just, merciful, peaceful, inclusive and non-hierarchical society where God is active bringing about shalom and salvation. Manna and mercy are there in abundance for all.

Although most of what Eriander writes is not new (nor should it be), it is presented with an attitude that is inviting, intriguing and accessible. God's wacky promise the mend the universe will happen. And in the process those with eyes to see will glimpse that: we are not alone, the Holy Spirit continues to create, God continues to act, everything and everyone has dignity, hope is certain, grace abounds, all are needed and all are invited. Who can argue with that? Who dares?

The "endnotes" are a helpful addition, explaining through footnotes and other comments the essential concepts Eriander uses and his sources. His cartoon illustrations in both books add a touch of humor to otherwise serious works.

Nouwen, Henri J.M., REACHING OUT: The Three Movements of the Spiritual Life (New York: Doubleday, 1975), 162 pages.

REACHING OUT is one of Nouwen's earliest books, written toward the end of a two and one-half retreat at the Trappist Abbey of the Genesee. The book was written to respond to the question, "What does it mean to live a life in the Spirit of Jesus Christ?"

Nouwen, long an admirer of Thomas Merton, leans heavily on this monastic experience and theology to chart the course for three movements or polarities of the spiritual life. The first movement is from loneliness to solitude. The movement is from isolation and the pain of abandonment to the place where we are present to our true selves, where we engage more deeply the burning issues of our time, where interruptions are occasions for the conversion of the heart, where our responsibilities become vocation instead of burden, and where compassion with others becomes possible.

The second movement is from hostility to hospitality. Long before hospitality became "in" Nouwen was urging the Christian community to convert'hostis' into'hospes.' In this new environment fearful strangers can become invited guests who reveal to their hosts the promise they carry with them, realizing that the first stranger we encounter is our own self.. Hospitality creates a free space where people are offered the room to change; not a place where the host issues a subtle invitation to adopt his/her lifestyle, but a place where the guest can find their own. It is 'occupied' space in the sense that the host has something to offer, the gift of healing and receptivity where the stories of suffering strangers are heard, affirmed and confronted from the perspective of the poverty of mind and heart.

The third movement is from illusion to prayer, the movement which makes the first two possible. Moving beyond the greatest obstacle, the all-pervasive illusion of immortality with its accompanying symptoms of sentimentality and violence, the searcher presses on to reach the center where a new encounter with God takes place. We must become "disillusioned" before we reach for the reality of God, which comes to us in prayer as a gift. Nouwen uses the example of the Hesychasm, the Jesus prayer, to illustrate the way of standing continually in the presence of God. Participation in the Christian community promises us that we do not have to wait alone. As we find God in our midst, we find ourselves and see others as fellow travelers, thus completing the three spiritual movements.

Armstrong, Richard Stoll, THE PASTOR-EVANGELIST IN WORSHIP (Philadelphia: Westminster Press, 1986), 202 pages.

Armstrong has written a very practical book to assist the pastor-evangelist in planning and leading worship and in proclaiming the gospel so that it allows the power of Christ to be present among the community. By his definition, "Evangelism is proclaiming in word and deed the good news of the kingdom of God and calling people to repentance, to personal faith in Jesus Christ as Lord and Savior, to active membership in the church, and to obedient service in the world." (page 124)

In the first instance the order of worship, the bulletin, the music, the choir, and the role of the worship leader are considered in detail. Attention is given to special services, such as those for weddings and funerals, ordination and installation, each with its own chapter. Another chapter deals with necessary considerations around the sacraments. Much of this material is common sense stuff, although important to review from time to time.

In the second instance the role of the pastor-evangelist as preacher is examined, with some practical suggestion simplified by looking at this role through evangelist glasses. It is not a general treatise on the art or task of preaching. Evangelistic sensitivity takes into account both the context and the participants in the preaching event, as well as, certainly, the gospel message itself. In that setting the Spirit can do its work. "The evangelistic preacher takes seriously the agnostic in us all, the seeker, the sufferer, the sinner in us all." (p. 1 1 0) Helpful chapters are presented that deal with sermon preparation, presentation, and significance.

A large appendix section provides sample services, a preaching plan and an address by Armstrong on "The Integrity of Evangelism."

Recognizing the there are many styles and approaches of evangelism, and that in one sense all sermons are evangelistic, Armstrong presses us to remember the basics and attend to the details that make way for the Spirit’s work.

Keifert, Patrick R., WELCOMING THE STRANGER: A Public Theology of Worship and Evangelism (Minneapolis: Fortress Press, 1992), 157 pages.

Many are convinced that Keifert has written the "bible" of the worship and evangelism movement that has filtered new life into countess congregations. Writing with a style that is scholarly, yet approachable, he has delivered ample evidence that unless churches attend carefully to the twin dynamics of the praise of God and the sharing of God's message with others, they will surely miss their calling. Keiferts purpose in writing is clearly practical: he wishes to change the understanding and behavior of churches as they worship and evangelize and to educate Christian imagination and vision (p. x). He understands evangelism to mean "proclaiming the good news and leading people to a public identity in Christ." (p. 5)

He begins by examining the concept of intimacy and shame as it relates to worship. A major problem is that congregations project private images onto public life and attempt to provide communities that are warm, open, and trusting, like families. But this doesn't serve the public function of liturgy, which is to point to God as the gracious host who gives to the stranger. Gospel-centered public worship always makes room for the stranger. Hospitality to this stranger implies wisdom, love and justice, rather than intimacy, warmth and familiarity. The public aspect of worship engages, but does not engulf, the stranger.

Keiferts chapters on liturgical renewal and liturgical evangelism are interesting. Following Robert Webber (CELEBRATING OUR FAITH: EVANGELISM THROUGH WORSHIP), he defines liturgical evangelism as "a conversion experience regulated and ordered by the liturgical rites of the church." (p. I 00) He follows this definition with an elaborate design for a catechumenate following the liturgical calendar. His emphasis on ritual strategies as agents of change is helpful, as is his final chapter on worship planning.

The church has the unique role of bridging between public and private lives. How well the church succeeds in its "public image as a company of strangers engaged in an evangelical conversation on behalf of the world" (p. 91), depends a lot on how worship is planned and enacted by congregations and how welcome strangers feel in their midst.

Brand, Eugene, BAPTISM: A Pastoral Perspective (Minneapolis: Augsburg, 1975), 121 pages.

BAPTISM is written to argue for the centrality of baptism in the life of the Christian and urges that it be viewed as the proper departure for everything else that we are and do. He is concerned that in pastoral ministry baptism be lifted up at the primary vision of how God is leading us into the future as God's people.

Recognizing that there were precursors to baptism, the Day of Pentecost marks the inception of both the church and Christian baptism. It is the gift of the Spirit that enlivens both. As he traces the history of baptism in the first centuries, Brand notes the change from baptism as the giving of spiritual gifts to seeing it as initiation into the church, as theology changed from eschatological to historical. The catechumenate is derived from the need to teach and train new initiates into the life and ritual of the church, although an increased emphasis on infant baptism disrupted that emphasis to some extent. Brand's insights into the evolution of baptismal practice and theology are helpful tracings of where we have come from and where we might be going.

As he develops his pastoral theology of baptism, Brand reminds us that "baptisma" refers to more than a ritual bath. It is the whole complex meaning which is focused in the liturgical action. It is the sacrament of salvation, where we receive what God offers to us in Jesus Christ and become a part of the community of faith, a serious step that no one should take casually.

In this exceedingly practical book, Brand deals with issues such as the emergency baptism of infants or the terminally ill. He holds up ordination as a specific, instrumental ministry by one who has been called by a congregation to represent them in the "baptisma.11 However, all the people of God are considered priests in the best Lutheran tradition, as they are called to live their lives in faithful witness to their baptismal covenant.

The final chapters of BAPTISM deal with the baptismal rite from a reformation approach. Brand argues that we should not have separate rites for infants and for adults; we must keep the full sweep of "baptisma" before the congregation's eyes. The connection of baptism with the eucharistic liturgy is most helpful, especially when it is preceded by instruction for the family and the community of believers. Liturgy alone cannot bear this burden. What is needed is a baptismal perspective on life. BAPTISM is a concise compendium of ideas about how this sacrament can come alive in the midst of the people of God.

Additional Bibliography

The Logic of Evangelism, William Abraham (Eerdmans) 1989.

Announcing the Rein of God, Mortimer Arias (Fortress) 1984.

The Pastor As Evangelist, Richard Armstrong (Westminster Press) 1984.

The Pastor-Evangelist in the Parish, Richard Armstrong (Westminster Press) 1990.

The Pastor Evanizelist in Worship, Richard Armstrong (Westminster Press) 1986

Attracting New Members, Robert Bast (Church Growth, Inc.) 1988.

The Evangelizing Parish, Patrick Brennan (Tabor Press) 1987.

Twelve Keys to an Effective Church, Kennon Callahan (Harper and Row) 1983

New Testament Hospitality: Partnership with-Stranizers as Promise and Mission, John Koenig (Fortress) 1985

On Being a Church Member in the Evangelical Lutheran Church in America, Robert Marshall (Augsburg) 1988.

Roots of Our Faith, James Nestingen (Augsburg) 1986.

Speaking the Gospel Today, Robert Kolb (Concordia) 1984.

The Apostolic Imperative, Carl Braaten (Augsburg) 1985.

The Company of Strangers, Parker Palmer (Crossroad) 1989.

The Active Life, P. Palmer

The Cost of Discipleship, Diedrich Bonhoefer (Macmillian) 1959.

The Critical Years, Sharon Parks (Harper) 1991.

The Doctrine of Baptism, Edmund Schlink (Concordia) 1972.

The Gift of Grace, Jerald Knoche (Campus Ministry Communications)

Theology Is for Proclamation, Gerhard Forde (Fortress Press) 1990.

The Stewardship of Life in the Kingdom of Death, Douglas John Hall (Friendship Press) 1985.

Adult Initiation

A Handbook for Ministly with the Adult Inquirer, (Augsburg) 1986.

Baptism, Martin Marty (Fortress) 1980.

Christian Initiation, Goeffrey Wainwright (Richmond) 1969.

Celebrating Our Faith, Robert Webber (Harper and Row) 1986.

"Confirmation Ministry Task Force Report" (ELCA) 1993.,

Commentary on the Lutheran Book of Worship, Philip Pfatteicher (Augsburg) 1990.

Made, Not Born, (University of Notre Dame Press) 1976.

Resource Book for the Rite of Christian Initiation of Adults (Sadlier) -

"Six Models for Confirmation Miinistry" Ken Smith (ELCA) 1993.

Audio-Visual Materials

"What Does It Mean to be a Christian" Herbert Chilstrom (Mission90) 1990. "Reflections on the Lord’s Prayer" James Nestingen (Augsburg) 1992.

"Dusting Off Theology: Baptism, The Lord’s Supper and The Ten Commandments" James Nestingen (Augsburg) 1992.

"Baptism" (Augsburg) 1989.

"The Lord’s Supper" (Augsburg) 1989.

Additions to this bibliography may be made by contacting the Rev. William King (contact).