Don Cupitt's concern is not so much the science of global warming as it is the absence of a serious ethical and religious response to it. When all existing "reality" breaks down, ethics can no longer be based on nature or religious law. Cupitt advocates for an alternative inspired by the historical Jesus.

Just as it is impossible to understand the American religious landscape without some familiarity with evangelicalism, one cannot grasp the shape of contemporary Christian ethics without knowing the contributions of evangelical Protestants. This newest addition to the Library of Theological Ethics series begins by examining the core dynamic with which all evangelical ethics grapples: belief in an authoritative, inspired, and unchanging biblical text on the one hand, and engagement with a rapidly evolving and increasingly post-Christian culture on the other. It explores the different roles that scholars and popular figures have played in forming evangelicals' understandings of Christian ethics. And it draws together the contributions of both senior and emerging figures in painting a portrait of this diverse, vibrant, and challenging theological and ethical tradition. This book represents the breadth of evangelical ethical voices, demonstrating that evangelical ethics involves nuance and theological insight that far transcend any political agenda. Contributors include David P. Gushee, Carl F. H. Henry, Jennifer McBride, Stephen Charles Mott, William E. Pannell, John Perkins, Soong-Chan Rah, Gabriel Salguero, Francis Schaeffer, Ron Sider, Helene Slessarev-Jamir, Glen H. Stassen, Eldin Villafane, Allen Verhey, Jim Wallis, Nicholas Wolterstorff, and John Howard Yoder. The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important, and otherwise unavailable, texts-English-language texts and translations that have fallen out of print, new translations, and collections of significant statements about problems and themes of special importance-in an easily accessible form. This series enables sustained dialogue on new and classic works in the field.

When Pope Francis wrote in his apostolic letter The Joy of the Gospel that the economy of the West is one that "kills," he was immediately labeled by some as a Marxist. Criticisms came fast and furious, not only from financial columnists and conservative cable personalities, but also from some Catholic commentators, especially in the United States. In This Economy Kills, two of the most respected journalists covering the Vatican today explore the Pope's teaching and witness on the topic; the ways it relates to other topics like war, the environment, and family life; its connections to the teaching of his predecessors; and the criticism it has generated, especially from the direction of the United States. This fascinating book includes the full text of an extended interview the authors conducted with Francis on the topic of capitalism and social justice, appearing here in English for the first time. This Economy Kills is essential reading for anyone who wants to understand Pope Francis's convictions about the world we live in and the way he believes Christians are called to shape it.

Many of the most controversial moral decisions we face hinge upon competing descriptions of life, and never is this truer than at the beginning of life. James Mumford draws upon phenomenology (a branch of continental philosophy) to question the descriptive adequacy, the essential 'purchase upon reality', of many of the approaches, attitudes and arguments which make up beginning of life ethics today. He argues that many of the most prevalent positions and practices in our late modern culture have simply failed to take into account the reality of human emergence, the particular way that new members of our species first appear in the world. Historically, phenomenologists have been far more interested in death than in birth. Mumford therefore first develops his own phenomenological investigation of human emergence, taking leads and developing approaches from phenomenologists both French and German, both living and dead. In the second half of the book phenomenology is finally applied to ethics, and acute moral questions are divided into two kinds: first those concerning 'what' it is that we are dealing; and, secondly, the more contextual 'where' questions relating to the situation in which the subject is found. Finally, although this book primarily constitutes a philosophical rather than a religious critique of contemporary ethics, with the findings from continental philosophy being brought to bear upon core convictions of English-speaking 'liberal' moral and political philosophers, Mumford concludes by exploring an alternative theological basis for human rights which might fill the vacuum created.

Prior to the late nineteenth century, classical Christianity developed no social ethics. Rather, it concerned itself with self-purification. Christians needed only to be `in a state of grace', unsullied and ready for the return of Christ. Muslims, in contrast, have always attempted to Islamicize the world. Today, many Christians and activist post-Christians are moving in that same direction. For them Christianity no longer entails a private practice of self-purification, but instead represents an ethical decision to struggle patiently and lovingly towards a new `reality' in this life. In Creative Faith, Don Cupitt argues that Christians need to replace a heaven-obsessed theology with a new theology of moral striving. No longer should they aim to conserve the self, preparing for eternity: they must simply expend it, by living generously.

What is to be done about the damaging impact of economic activity on the environment? In recent years, there has been growing debate over this question. This book, by an economist, urges Christians to support strong governmental and intergovernmental action to improve the workings of existing global economic systems so as to provide adequate environmental protection. As such, it draws on the tradition of mainstream environmental economics and on recent developments in "ecological economics." But it acknowledges that environmental policy raises important ethical and theological issues often briefly or inadequately covered within economic literature: ethically responsible attitudes to uncertainty, inequality within and between generations, the rights of traditional communities, and the obligation to respect nonhuman elements within creation. This book tries to develop sound ethical foundations for environmental policy, while providing concrete perspective on economic realities.

How do Ghanaian Pentecostals resolve the contradictions of their own faith while remaining faithful to their religious identity? Bringing together the anthropology of Christianity and the anthropology of ethics, Girish Daswani's Looking Back, Moving Forward investigates the compromises with the past that members of Ghana's Church of Pentecost make in order to remain committed Christians. Even as church members embrace the break with the past that comes from being "born-again," many are less concerned with the boundaries of Christian practice than with interpersonal questions - the continuity of suffering after conversion, the causes of unhealthy relationships, the changes brought about by migration - and how to deal with them. By paying ethnographic attention to the embodied practices, interpersonal relationships, and moments of self-reflection in the lives of members of the Church of Pentecost in Ghana and amongst the Ghanaian diaspora in London, Looking Back, Moving Forward explores ethical practice as it emerges out of the questions that church members and other Ghanaian Pentecostals ask themselves.

A leading biblical scholar places charity back at the heart of the Judeo-Christian tradition, arguing for its biblical roots It has long been acknowledged that Jews and Christians distinguished themselves through charity to the poor. Though ancient Greeks and Romans were also generous, they funded theaters and baths rather than poorhouses and orphanages. How might we explain this difference? In this significant reappraisal of charity in the biblical tradition, Gary Anderson argues that the poor constituted the privileged place where Jews and Christians met God. Though concerns for social justice were not unknown to early Jews and Christians, the poor achieved the importance they did primarily because they were thought to be "living altars," a place to make a sacrifice, a loan to God that he, as the ultimate guarantor, could be trusted to repay in turn. Contrary to the assertions of Reformation and modern critiques, belief in a heavenly treasury was not just about self-interest. Sifting through biblical and postbiblical texts, Anderson shows how charity affirms the goodness of the created order; the world was created through charity and therefore rewards it.

This book argues that Christian nonviolence is both formed by and forms ecclesial life, creating an inextricable relationship between church commitment and resistance to war. Examining the work of John Howard Yoder, Dorothy Day, William Stringfellow, and Robert McAfee Brown, this book explores how each thinker's advocacy for nonviolent resistance depends deeply upon the ecclesiology out of which it comes. These forms comprise four strands of a comprehensive Christian approach to a nonviolent witness rooted in ecclesial life. Because each of these figures' ecclesiology implicates a different mode of resistance to war and a different relation between ecclesiology and resistance to war, the volume argues that any account of an ecclesially-informed resistance to war must be open to a multitude of approaches, not as pragmatic concessions, but as a foretaste of ecumenical unity. Insofar as the pursuit of peace in the world can be seen as a church bearing out the work of the Spirit, the approach of other ecclesial traditions can be seen not as competitors but as common works of the Spirit, which other traditions may learn from and be challenged by.

Preservation and Protest proposes a novel taxonomy of four paradigms of nonhuman theological ethics by exploring the intersection of tensions between value terms and teleological terms. These tensions arise out of the theological loci of cosmology, anthropology, and eschatology. The individual paradigms of the taxonomy are critically elucidated through the work of Thomas Aquinas, Thomas Berry, Dumitru St Niloae, and Jurgen Moltmann and Andrew Linzey. McLaughlin systematically develops the paradigm of cosmocentric transfiguration, arguing that the entire cosmos-including all instantiations of life therein-shares in the eschatological hope of a harmonious participation in God's triune life, a participation that entails the end of suffering, predation, and death. This paradigm yields an ethics based upon a tension between preservation and protest. With this paradigm, McLaughlin offers an alternative to anthropocentric and conservationist paradigms within the Christian tradition, an alternative that affirms both scientific claims about natural history and the theological hope for eschatological redemption.

Catholic and Franciscan Ethics: The Essentials gives students a concise synopsis of the Catholic and Franciscan ethical traditions. The chapters examine the two separately, yet also show how they are historically entangled and related and how together they create a rich, multi-dimensional ethical framework. The early chapters focus specifically on the Catholic ethical tradition. In the later chapters students become familiar with the Franciscan tradition and learn how it grew out of, and contributes back to, Catholic ethics. The book includes diagrams, end-of-chapter summaries of key concepts, review and discussion questions, and "call outs", all of which energize the text and support comprehension and retention. The appendices include a glossary, additional concept summaries, and recommendations for additional reading. Catholic and Franciscan Ethics: The Essentials is intended to serve as a supplemental text in courses on ethics at Catholic colleges and universities. It is also suitable for classes in moral theology and upper division applied ethics courses.

Description: In the Fray collects David Gushee's most significant essays over twenty years as a Christian intellectual. Most of the essays were written in situations of ethical conflict on the highly contested ground of Christian public ethics. Topics addressed include torture, climate change, marriage and divorce, the treatment of gays and lesbians in the church, war, genocide, nuclear weapons, race, global poverty, faith and politics, Israel/Palestine, and even whether Christian ethics is a real academic discipline. Quite visible in the collection is Gushee's deep research interest in the Nazi era in Germany and how the churches fared in resisting Nazi intimidations and seductions and, finally, the Holocaust. All essays reflect the desire for a church that has learned the lessons of that period--a church with resistance to racism, militarism, nationalism, and other social-ideological toxins, and with the discernment and courage to resist these in favor of a courageous allegiance to the lordship of Christ at the time of testing. Considerable attention is directed to contesting some of the public ethics found in the author's own US evangelical Christian community. Concluding reflections on Gushee's ethical vision are offered in an illuminating essay by senior Christian ethicist Glen Harold Stassen.

This book examines one of the most pressing cultural concerns that surfaced in the last decade - the question of the place and significance of the animal. This collection of essays represents the outcome of various conversations regarding animal studies and shows multidisciplinarity at its very best, namely, a rigorous approach within one discipline in conversation with others around a common theme. The contributors discuss the most relevant disciplines regarding this conversation, namely: philosophy, anthropology, religious studies, theology, history of religions, archaeology and cultural studies. The first section, Thinking about Animals, explores philosophical, anthropological and religious perspectives, raising general questions about the human perception of animals and its crucial cultural significance. The second section explores the intriguing topic of the way animals have been used historically as religious symbols and in religious rituals. The third section re-examines some Christian theological and biblical approaches to animals in the light of current concerns. The final section extends the implications of traditional views about other animals to more specific ethical theories and practices.

Pacifism is popular. Many hold that war is unnecessary, since peaceful means of resolving conflict are always available, if only we had the will to look for them. Or they believe that war is wicked, essentially involving hatred of the enemy and carelessness of human life. Or they posit the absolute right of innocent individuals not to be deliberately killed, making it impossible to justify war in practice.
Peace, however, is not simple. Peace for some can leave others at peace to perpetrate mass atrocity. What was peace for the West in 1994 was not peace for the Tutsis of Rwanda. Therefore, against the virus of wishful thinking, anti-military caricature, and the domination of moral deliberation by rights-talk In Defence of War asserts that belligerency can be morally justified, even though tragic and morally flawed.
Recovering the Christian tradition of reflection running from Augustine to Grotius, this book affirms aggressive war in punishment of grave injustice. Morally realistic in adhering to universal moral principles, it recognises that morality can trump legality, justifying military intervention even in transgression of positive international law-as in the case of Kosovo. Less cynical and more empirically realistic about human nature than Hobbes, it holds that nations desire to be morally virtuous and right, and not only to be safe and fat. And aspiring to practical realism, it argues that love and the doctrine of double effect can survive combat; and that the constraints of proportionality, while real, are nevertheless sufficiently permissive to encompass Britain's belligerency in 1914-18. Finally, in a painstaking analysis of the Iraq invasion of 2003, In Defence of War culminates in an account of how the various criteria of just war should be thought together. It also concludes that, all things considered, the invasion was justified.

Beginning with the story of his own daughter's coming out, Michael B. Regele uses current scientific findings and earnest scriptural inquiry to answer tough questions about same-sex love and Christianity. What does science and the Bible say about homosexuality? Regele offers thoughtful insight to tough questions like: Is sexual orientation a choice that individuals make? Is same sex attraction sinful in itself? Is it true that lesbian, gay, bi-sexual, and transgender (LGBT) people are more promiscuous than heterosexual people? Is it true that same-sex relationships do not last as long as hetero-sex relationships? Is abstinence for life the only choice for a Christian LGBT person? Or can they enter into intimate and sexual relationships and still be active participants in a Christian community? Is same-sex marriage acceptable from a Christian standpoint?

For many Westerners, the most appealing teachings of the Buddhist tradition pertain to ethics. Buddhist ethical views have much in common with certain modern ethical theories, and contain many insights relevant to contemporary moral problems. In Consequences of Compassion, Charles Goodman illuminates the relationship between Buddhism and Western ethical theories. Buddhist texts offer an interesting approach to the demands of morality and a powerful critique of what we would identify as the concept of free will-a critique which leads to a hard determinist view of human action. But rather than being a threat to morality, this view supports Buddhist values of compassion, nonviolence and forgiveness, and leads to a more humane approach to the justification of punishment. Drawing on Buddhist religious values, Goodman argues against the death penalty and mandatory minimum sentences. Every version of Buddhist ethics, says Goodman, takes the welfare of sentient beings to be the only source of moral obligations. Buddhist ethics can thus be said to be based on compassion in the sense of a motivation to pursue the welfare of others. On this interpretation, the fundamental basis of the various forms of Buddhist ethics is the same as that of the welfarist members of the family of ethical theories that analytic philosophers call "consequentialism." Goodman uses this hypothesis to illuminate a variety of questions. He examines the three types of compassion practiced in Buddhism and argues for their implications for important issues in applied ethics. Goodman argues that the Buddhist tradition can and will ultimately make important contributions to contemporary global conversations about ethical issues while placing Buddhist views into the mainstream of current ethical analysis.