Dietrich Bonhoeffer's dramatic biography, a son of privilege who suffered imprisonment and execution after involving himself in a conspiracy to kill Hitler and overthrow the Third Reich, has helped make him one of the most influential Christian figures of the twentieth century. But before he was known as a martyr or a hero, he was a student and teacher of theology. This book examines the academic formation of Dietrich Bonhoeffer's theology, arguing that the young Bonhoeffer reinterpreted for a modern intellectual context the Lutheran understanding of the 'person' of Jesus Christ. In the process, Bonhoeffer not only distinguished himself from both Karl Barth and Karl Holl, whose dialectical theology and Luther interpretation respectively were two of the most important post-World War I theological movements, but also established the basic character of his own 'person-theology.' Barth convinces Bonhoeffer that theology must understand revelation as originating outside the human self in God's freedom. But whereas Barth understands revelation as the act of an eternal divine subject, Bonhoeffer treats revelation as the act and being of the historical person of Jesus Christ. On the basis of this person-concept of revelation, Bonhoeffer rejects Barth's dialectical thought, designed to respect the distinction between God and world, for a hermeneutical way of thinking that begins with the reconciliation of God and world in the person of Christ. Here Bonhoeffer mines a Lutheran understanding of the incarnation as God's unreserved entry into history, and the person of Christ as the resulting historical reconciliation of opposites. This also distinguishes Bonhoeffer's Lutheranism from that of Karl Holl, one of Bonhoeffer's teachers in Berlin, whose location of justification in the conscience renders the presence of Christ superfluous. Against this, Bonhoeffer emphasizes the present person of Christ as the precondition of justification. Through these critical conversations, Bonhoeffer develops the features of his person-theology -- a person-concept of revelation and a hermeneutical way of thinking -- which remain constant despite the sometimes radical changes in his thought.

In the context of the rise of reactionary politics across the globe, this book seeks new ways of developing solidarity across religious, political and economic differences. Drawing on an increasingly influential Christian theological movement, postliberalism, it claims that the dominance of liberal, secular rationality has blinded people to the fundamental role of transcendence and myth in developing solidarity. The result is either atrophy, or a retrenching in divisive myths of faith, race, nation or economic status. Liberalism is now a dominant force across the globe. But its resonance in the Anglo-Saxon West, from which it originates and has been most fully realized, is relatively underexplored. The book thus follows two simultaneous lines of enquiry. Firstly, a genealogical study of social scientific and policy iterations of the relationship between belief and solidarity in the Anglo-Saxon West, placing postliberal theory into dialogue with the sociology and anthropology of religion, politics and economics. Secondly, it draws from original ethnographic research with groups in London, UK, that seek to develop solidarity in the face of deep-seated difference. By bringing a new way of framing these contentious debates about contemporary society, this research offers tools for more productive conversations around religious and political topics, in particular concluding with a clear policy proposal. It is, therefore, a useful resource for both academics of theology and religious studies, political philosophy, sociology and anthropology; and for politicians, policy makers and practitioners hoping to develop solidarity in the modern world.

This book focuses on the themes of border violence; racial criminalization; competing hermeneutics of the sacred; and State-sponsored modes of desacralizing black and brown-bodied people, all in the context of the US-Mexico borderlands. It provides a much-needed substantive response to the State's use of sacrilization to justify its acts of violence and offers new ways of theologizing the acceptance of the "other" in its place. As a counter-hermeneutic of the sacred, the ultimate objective of the book is to offer an alternative epistemological, theoretical and practical framework that resacralizes the other. Rejecting the State-driven agenda of othering border-crossers, it follows Gloria Anzaldua's healing move to the Sacred Other and creates a new hermeneutic of the sacred at the borderlands. One that resacralizes those deemed by the State as the non-sacred human other anywhere in the world. This is an important and topical book that addresses one of the key issues of our time. As such, it will be of keen interest to any scholar of Religious Studies and Liberation Theology as well as religion's interaction with migration, race and contemporary politics.

This book presents the gospel as a sensemaking tool to critically examine five areas of personal leadership effectiveness, namely desire, identity, dignity, motive, and ambition. Every tipping point in changing the world for the better always involves leadership. Yet history also illustrates that even formidable leaders are prone to derailment and failures. Contrary to the popular idea that leaders need to enhance their self-efficacy to be effective, the focus of self is misguided because the self is the epicenter of the leadership problem. The author posits that the preoccupation with the self (and consequently, unbelief in the gospel) is the fundamental reason why leaders are blinded by power and control, create their own performance treadmill, live for the approval of others, and have myopic ambitions for things of this world. Drawing on biblical insights and scholarly research, the leadership principles outlined in the book and their street-level applications will equip both novice and seasoned leaders to begin and end well.

The Power of Reconciliation will come to be seen as Archbishop Welby's most important book to date. Today there is so much intolerance of views that are other than our own as we demonize those we do not agree with. Conflict is widespread. With the after-effects of Covid, changes in science and technology, inequality, and increasingly polarized political and social strife, moves towards reconciliation are more necessary than ever. This book is full of practical and insightful advice relating to both religious and secular communities, from the household to the international, on how to bring about reconciliation. There is even a step-by-step guide, drawn from the author's own experience, which is extensive - both before ordination and since, Welby has seen conflict first-hand. His earlier career as a corporate executive gave him important insights on conflict resolution, and as leader of the global Anglical Communion, he has spent many years helping people work through their differences all over the world. Welby writes about Reconciliation as seeking to disagree well, also pointing out the dignity of difference. The book is thus down-to-earth, plugged into reality and devoid of pointless optimism, and yet hopefulness for the future can be found in Welby's words throughout.

The Promise of Religious Naturalism explores religious naturalism as a distinctly promising form of contemporary religious ethics. Examining how religious naturalism responds to the challenges of recent religious transformations and ecological peril worldwide, author Michael Hogue argues that religious naturalism is emerging as an increasingly plausible and potentially rewarding form of religious moral life. Beginning with an introduction of religious naturalism in the larger context of religious and ethical theories, the book undertakes the first extended study of the works of religious naturalists Loyal Rue, Donald Crosby, Jerome Stone, and Ursula Goodenough. Hogue pays particular attention to the ethical components of religious naturalism in relation to religious pluralism and ecological issues.

This book argues that we have been mistaken about the fundamental assumption that Christianity is the key to understanding the "Christian" martyr. Examining martyrdom in early Christian history, Matt Recla argues that the violent deaths of martyrs, real and imagined, were appropriated for Christian institutional life. Through deconstructing martyrdom and appreciating the complexity of the martyr, we recognize martyrdom not as a socio-historical phenomenon inherent to particular ideologies, and not as a religious "identity" but as the institutional co-optation of violence. The Christian apologist Tertullian argued that the blood of the martyrs was the seed of the Church, but while the seed may be the key to martyrdom, the blood is the key to the martyr. The book shows how martyrs exceed the bounds of institutional narrative. Centering analysis of martyrdom first around the martyr's existential difference and the complex biological, psychological, and socio-cultural factors that lead to willing death, this book sheds new light on the motivations of martyrs, our fascination with them, and the parasitic relationship of religion to violent death. In challenging long-held beliefs about the praiseworthiness of martyrdom, this book is of interest to scholars of religion as well as those concerned about the relationship between religion and violence.

When tragedy strikes a community, it is often unexpected with long-lasting effects on the people left in its wake. Too often, there aren't adequate systems in place to aid those affected in processing what has happened. This study uniquely combines practical theology, pastoral insight and scientific data to demonstrate how Christian congregations can be helped to be resilient in the face of sudden devastating events. Beginning by identifying the characteristics of trauma in individuals and communities, this collection of essays from practitioners and academics locates sudden trauma-inducing tragedies as a problem in practical theology. A range of biblical and theological responses are presented, but contemporary scientific understanding is also included in order to challenge and stretch some of these traditional theological resources. The pastoral section of the book examines the ethics of response to tragedy, locating the role of the minister in relation to other helping agencies and exploring the all-too-topical issue of ministerial abuse. Developing a nuanced rationale for good practical, pastoral, liturgical and theological responses to major traumas, this book will be of significant value to scholars of practical theology as well as practitioners counselling in and around church congregations.

The Name of God is Mercy, Pope Francis' exploration on the universal theme of mercy, is a spiritual inspiration to both followers of Christianity and non-Christians around the world. Drawing on his own experience as a priest and shepherd, Pope Francis discusses mercy, a subject of central importance in his religious teaching and testimony, and in addition sums up other ideas - reconciliation, the closeness of God - that comprise the heart of his papacy. Written in conversation with Vatican expert and La Stampa journalist Andrea Tornielli, The Name of God is Mercy is directed at everyone, inside or outside of the Catholic Church, seeking meaning in life, a road to peace and reconciliation, or the healing of physical or spiritual wounds.

The book evaluates on-going ethical conversations to learn how emotional communication is received, teachings are internalized, and a religious world-view is brought to life. Exploring how religious values saturate people's consciousness to induce subtle shifts in moral and ethical sensibilities, this book is about people's practices that illuminate how Islam is lived. Based on fieldwork conducted in Ankara between 2010 and 2016, the study enquires into people's ethical, religious, and moral motivations through the use of the ethnographic method and "thick description". Conversations and interviews with officials, community leaders, students, entrepreneurs, professionals, and blue-collar workers were subjected to close scrutiny to foreground societal change and churning. To capture perspectives absent or deliberately overlooked in mainstream public discourse and scholarship, fieldwork was conducted in locations ranging from homes, offices, and university dorms to the shrines of saints. In listening closely to how people talk about their religious practices, the book addresses the question of how Islamic subjectivities are being forged in Turkey. The study unveils how people are pushed to re-think old practices and attitudes in the process of reinterpreting Islam in light of contemporary concerns. Filling a gap in the literature where micro-level, grounded analyses of culture and society are relatively rare, this book is a key resource for readers interested in the anthropology of religion and gender, ethnography, Turkey, and the Middle East.

When Barack Obama praised the writings of philosopher theologian Reinhold Niebuhr in the run up to the 2008 US Presidential Elections, he joined a long line of top politicians who closely engaged with Niebuhr's ideas, including Tony Benn, Jimmy Carter, Martin Luther King Jr. and Dennis Healey.
Beginning with his early ministry amongst industrial workers in early twentieth century Detroit, Niebuhr displayed a passionate commitment to social justice that infused his life's work. Rigorously championing 'Christian Realism' he sought a practically orientated intellectual engagement with the political challenges of his day. His ideas on International Relations have also helped to shape debate amongst leading academic thinkers and policy makers. In both Christian and secular contexts he continues to attract new readers today.
In this timely re-evaluation both critics and disciples of Niebuhr's work reflect on his notable contribution to Christian social ethics, the Christian doctrine of humanity, and the engagement of Christian thought with contemporary politics. The authors bring a wide range of expertise from both sides of the Atlantic, indicating how a re-evaluation of Niebuhr's thought can help inform contemporary debates on Christian social ethics and other wider theological issues.

What is the most important lesson in the word of God? In Matt. 22:34-40, Jesus summarizes the whole Bible into two commandments, being 'love for God' and 'love for thy neighbor' (Lev. 19:18). Why did Jesus cite Lev. 19:18 (love) instead of 19:2 (holiness), which is the core of this chapter? This book analyzes how Lev. 19 is unfolded from OT times to the message of the NT. It attempts to prove the importance of Lev. 19 in the canonical tradition of Judaism and Christianity and to identify the clues which can help to explain the reason why Jesus chose Lev. 19:18. Further, the book shows that holiness, one of the main issues in Lev. 19, is replaced by perfection in Matt. 5:48. This connection is shown through examining the Community Rule (1QS) of the Dead Sea Scrolls, which joins the themes of holiness and perfection. This combination serves as the 'missing link' to bridge the gap between Lev. 19 and Matt. 5. The method used to explore these texts is called 'a canonical unfolding.' After a commentary on Lev. 19 the chapter is compared to other connected texts. Finally, the meaning of Lev. 19 is reinterpreted in the whole context of the Canon.

This study argues that the language of "death" as a present human plight in Romans 5-8 is best understood against the background of Hellenistic moral-psychological discourse, in which "death" refers to a state of moral bondage in which a person's rational will is dominated by passions associated with the body. It is death of this sort, rather than human mortality or a cosmic power called "Death," that entered the world through the transgression of Adam and Eve in Eden. Moral death was imposed on humanity as a judgment against this initial transgression, in order to increase sinful behavior, which ultimately serves to increase the magnitude of the glorious revelation of God's grace through Jesus Christ. Likewise, creation's subjection to "corruption" and "futility" in Romans 8 involves the detrimental effects of human moral corruption, not the physical corruption of death and decay. Ultimately, the plight on which Paul focuses much of his attention throughout Rom 5-8 is a matter of morality, not mortality.

The Trauma of Doctrine is a theological investigation into the effects of abuse trauma upon the experience of Christian faith, the psychological mechanics of these effects, their resonances with Christian Scripture, and neglected research-informed strategies for cultivating post-traumatic resilience. Paul Maxwell examines the effect that the Calvinist belief can have upon the traumatized Christian who negatively internalizes its superlative doctrines of divine control and human moral corruption, and charts a way toward meaningful spiritual recovery.

This book traces the development of religious comedy and leverages that history to justify today's uses of religious humor in all of its manifestations, including irreverent jokes. It argues that regulating humor is futile and counterproductive, illustrating this point with a host of comedic examples. Humor is a powerful rhetorical tool for those who advocate and for those who satirize religious ideals. The book presents a compelling argument about the centrality of humor to the story of Western Christianity's cultural and artistic development since the Middle Ages, taking a multi-disciplinary approach that combines literary criticism, religious studies, philosophy, theology, and social science. After laying out the conceptual framework in Part 1, Part 2 analyzes key works of religious comedy across the ages from Dante to the present, and it samples the breadth of contemporary religious humor from Brad Stine to Robin Williams, and from Monty Python to South Park. Using critical, historical, and conceptual lenses, the book exposes and overturns past attempts by church authorities, scholars, and commentators to limit and control laughter based on religious, ideological, or moral criteria. This is a unique look into the role of humor and comedy around religion. It will, therefore, appeal to readers interested in multiple fields of inquiry, including religious studies, humor studies, the history of ideas, and comparative literature.

This international volume provides a comprehensive account of contemporary research, new perspectives and cutting-edge issues surrounding religion and spirituality in social work. The introduction introduces key themes and conceptual issues such as understandings of religion and spirituality as well as definitions of social work, which can vary between countries. The main body of the book is divided up into sections on regional perspectives; religious and spiritual traditions; faith-based service provision; religion and spirituality across the lifespan; and social work practice. The final chapter identifies key challenges and opportunities for developing both social work scholarship and practice in this area. Including a wide range of international perspectives from Australia, Canada, Hong Kong, India, Ireland, Israel, Malta, New Zealand, South Africa, Sweden, the UK and the USA, this Handbook succeeds in extending the dominant paradigms and comprises a mix of authors including major names, significant contributors and emerging scholars in the field, as well as leading contributors in other fields of social work who have an interest in religion and spirituality. The Routledge Handbook of Religion, Spirituality and Social Work is an authoritative and comprehensive reference for academics and researchers as well as for organisations and practitioners committed to exploring why, and how, religion and spirituality should be integral to social work practice.

Hinduism and Christianity are different in structure and approach - but have a great deal in common in matters relating to ethics. This book, first published in 1969, is the first systematic and detailed work which attempts to bring out both the differences and similarities. The author selects some of the fundamental problems of philosophical ethics, such as the moral law - its authority and sources, moral effort and human freedom, moral failure and responsibility - and explores the respective answers of Hinduism and Christianity.

This book, first published in 1968, is a collection of twenty-five lectures by Swami Prabhavananda, the outstanding scholar and translator of Hindu scriptures. They present a direct and pragmatic approach to spiritual life, and a clear guide to Hinduism.

This book, first published in 1957, was the first in English to provide a full and clear introduction to one of the most significant of Indian gods, and stresses his supreme role in Indian religion and art. The book relates the full Krishna story, explaining his role in Indian religion, and traces the history of Krishna in Indian painting. There are 39 plates of Indian pictures, each accompanied by a commentary by the author, revealing a wealth of subtle and poetic detail.

This volume is a collection of 33 essays, sermons, and contemporaneous addresses by Paul L. Lehmann, a highly influential theological voice of the twentieth century. Lehmann was a close friend of Dietrich Bonhoeffer, a student and friend of Reinhold Niebuhr, and a longtime colleague of James Cone. One of the first American readers of Karl Barth, Lehmann's work also influenced early liberation theologies throughout the world. The works included here span the years 1938-1998 and are organized around the following themes: the direction of theology today (I); the revolutionary dimension of the gospel (II); the future of theology in a post-Christian world (III); and Dietrich Bonhoeffer: a theological friendship (IV). The works contained in this volume were written to address a particular context yet remain surprisingly relevant for today.

This book establishes that normativity has necessary characteristics explicable only through the natural law formulation developed by Aquinas and based on loving God and neighbor, albeit understood in terms other than Christian charity and updated according to the personalism of John Paul II. The resulting personalist natural law can counter objections rising from classical and contemporary metaethics, moral diversity, undeserved suffering, antithetical interpretations of Aquinas's natural law, and alternative ethical theories, e.g., atheistic eudaimonism. Also established are the virtues of love; the nature of indefeasibility, moral objectivity, human flourishing, and Thomistic self-evidence; the relationship between the Bonum Precept (good is to be done and pursued; evil is to be avoided) and the love precepts (God is to be loved above all; neighbors are to be loved as oneself) as well as specific moral and legal obligations. These specifications update the nature of the common good, Just War Theory, the warrant for capital punishment, environmental obligations, and the basis for universal, unalienable rights, including religious liberty. The Appendix sketches the history of natural law from its origins in ancient Greek philosophy and Roman law, through developments during the Enlightenment and the American revolution, to contemporary incarnations. Overall, the book's scope and detailed arguments make it a comprehensive resource for those interested in normative foundations, justifying morality's objectivity and universality, global jurisprudence, and recasting Thomistic natural law in terms of personalist love.

Partiality and Justice in Nursing Care examines the conflicting normative claims of partiality and impartiality in nursing care, looking in depth at how to reconcile reasonable concerns for one particular patient with equally important concerns for the maximisation of health-related welfare for all with relevant nursing-care needs, in a resource-limited setting. Drawing on moral philosophy, this book explores how discussions of partiality and impartiality in moral philosophy can have relevance to the professional context of clinical nursing care as well as in nursing ethics in general. It develops a framework for normative nursing ethics that incorporates a notion of permissible partiality, and specifies which concerns an ethics of nursing care should entail when balancing partialist and impartialist concerns. At the same time, Nordhaug argues that this partiality must also be constrained by both principled and context-sensitive assessments of patients' needs, as well as of the role-relative deontological restriction of minimising harm, something that could be mitigated by institutional and organisational arrangements. This thought-provoking volume is an important contribution to nursing ethics and philosophy.

This book, first published in 1933, was the first text on the general Hindu attitude to art. It sums up under the wider title of the Hindu view of art all such considerations - religious, philosophic, sociological, aesthetic and technical - as might be helpful for the understanding of Indian art.

This book, first published in 1962, is an analysis of the history of the philosophy of a country that has never distinguished philosophy from religion. Indian philosophy is not merely metaphysical speculation, but has its foundation in immediate perception. This insistence upon immediate perception rather than abstract reasoning is what distinguishes the Indian philosophy of religion from philosophy as Western nations know it.

This book, first published in 1968, comprises five articles on the immortality of the soul. According to Hindu tradition this immortality cannot be proved by the scientific method of reasoning - it is based upon scriptural evidence and on the direct experience of enlightened souls. These articles examine the Hindu tradition and provide reasoned support to the scriptures and experiences.