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.

One of the most profound, deeply affecting questions we face as human beings is the matter of our mortality-and its connection to immortality. Ancient animist ghost cultures, Egyptian mummification, late Jewish hopes of resurrection, Christian eternal salvation, Muslim belief in hell and paradise all spring from a remarkably consistent impulse to tether a triumph over death to our conduct in life. In After Lives, British scholar John Casey provides a rich historical and philosophical exploration of the world beyond, from the ancient Egyptians to St. Thomas Aquinas, from Martin Luther to modern Mormons. In a lively, wide-ranging discussion, he examines such topics as predestination, purgatory, Spiritualism, the Rapture, Armageddon and current Muslim apocalyptics, as well as the impact of such influences as the New Testament, St. Augustine, Dante, and the Second Vatican Council. Ideas of heaven and hell, Casey argues, illuminate how we understand the ultimate nature of sin, justice, punishment, and our moral sense itself. The concepts of eternal bliss and eternal punishment express-and test-our ideas of good and evil. For example, the ancient Egyptians saw the afterlife as flowing from ma'at, a sense of being in harmony with life, a concept that includes truth, order, justice, and the fundamental law of the universe. "It is an optimistic view of life," he writes. "It is an ethic that connects wisdom with moral goodness." Perhaps just as revealing, Casey finds, are modern secular interpretations of heaven and hell, as he probes the place of goodness, virtue, and happiness in the age of psychology and scientific investigation. With elegant prose, a magisterial grasp of a vast literary and religious history, and moments of humor and irony, After Lives sheds new light on the question of life, death, and morality in human culture.

Is there a connection between religion and morality? Ivan Karamazov, in Dostoevsky's The Brothers Karamazov, famously declares that if God does not exist, then "everything is permitted." Most philosophers reject such a view and hold that moral truths do not depend on God. C.Stephen Evans argues that the truth lies somewhere between these two claims. It is not quite right to say that there would be nothing left of morality if God did not exist, but moral obligations do depend on God ontologically. Such obligations are best understood as God's commands or requirements, communicated to humans in a variety of ways, including conscience. In God and Moral Obligation, Evans also argues that two views often thought to be rivals to a divine command morality, natural law ethics and virtue ethics, are not rivals at all but provide necessary complementary elements of a comprehensive morality. A number of objections to a divine command account of moral obligations are posed and answered. In the concluding chapters Evans points out the advantages such an account has over secular rivals. The authority and objectivity of moral obligations are best explained by seeing them as divine commands.

Once considered inimical to ethics, Karl Barth's theology is now rightly recognized for the central role ethics plays in it. But can Barth be safely placed in the mainstream tradition of Christian moral theology or does he offer a challenge to the latter? Gerald McKenny argues that the claim that God not only establishes the good from eternity but also brings it about in time is of fundamental importance to Barth's mature ethics. The good confronts us from the site of its fulfilment in Jesus Christ, who has accomplished it in our place. The result is a vision of the moral life as a human analogy to God's grace, a vision which contrasts with the bourgeois vision of the moral life as an expression of human capability. Barth's moral theology is presented here as the attempt to reorder ethical thought and practice in light of this fundamental claim. This lucid and well-argued study is the most comprehensive treatment of Barth's ethics to date, offering a thorough account of the development of Barth's ethical thought and a wide-ranging analysis of its chief concepts and arguments. McKenny explains why certain widespread assumptions about Barth's moral theology are mistaken and explores the rich, complex, and often surprising ways in which Barth's position engages the traditions of Christian ethics and modern continental moral thought. Above all, McKenny shows why Barth's moral theology deserves our attention in spite of, or rather because of, its uneasy fit in the mainstream tradition of Christian moral theology.

Nonviolence is emerging as a topic of great interest in activist, academic and community settings. In particular, nonviolence is being recognized as a necessary component of constructive and sustainable social change. This book considers nonviolence in relationship to specific social, political, ecological and spiritual issues. Through case studies and examinations of social resistance, gender, the arts, and education, it provides specialists and non-specialists with a solid introduction to the importance and relevance of nonviolence in various contexts.Advancing Nonviolence and Social Transformation is organized into five sections. The first section is a set of essays on various historical and contemporary perspectives on nonviolence. The second section consists of essays on philosophical and theoretical explorations of the topic. The third and fourth sections expand the scope of nonviolence into the areas of thought and action, including Indigenous resistance, student protests, human trafficking, intimate partner violence and ecological issues. The final section takes nonviolence into the study of wonder, music, education and hope.The book will be useful to anyone working in the theories and practices of social change.

From Morality to Metaphysics offers an argument for the existence of God, based on our most fundamental moral beliefs. Angus Ritchie engages with a range of the most significant secular moral philosophers of our time, and argues that they all face a common difficulty which only theism can overcome. The book begins with a defence of the 'deliberative indispensability' of moral realism, arguing that the practical deliberation human beings engage in on a daily basis only makes sense if they take themselves to be aiming at an objective truth. Furthermore, when humans engage in practical deliberation, they necessarily take their processes of reasoning to have some ability to track the truth. Ritchie's central argument builds on this claim, to assert that only theism can adequately explain our capacity for knowledge of objective moral truths. He demonstrates that we need an explanation as well as a justification of these cognitive capacities. Evolutionary biology is not able to generate the kind of explanation which is required-and, in consequence, all secular philosophical accounts are forced either to abandon moral objectivism or to render the human capacity for moral knowledge inexplicable. This case is illustrated with discussions of a wide range of moral philosophers including Simon Blackburn, Thomas Scanlon, Philippa Foot, and John McDowell. Ritchie concludes by arguing that only purposive accounts of the universe (such as theism and Platonism) can account for human moral knowledge. Among such purposive accounts, From Morality to Metaphysics makes the case for theism as the most satisfying, intelligible explanation of our cognitive capacities.

What is the nature of affections such as joy, compassion, sorrow, and shame and what role do they play in politics? While political experience is replete with affectivity, the affective dimension of political experience has typically been under-conceptualised in political theory. Joshua Hordern argues that Christian political theology and contemporary theory of emotions have resources to respond to this challenge and, in so doing, to offer diagnoses and remedies for the political alienation and democratic deficit which trouble contemporary political life. Hordern contends that affections have a cognitive aptitude whereby they become enduring features of shared political reasoning. In conversation with Martha Nussbaum, Jurgen Habermas, Roger Scruton, Oliver O'Donovan and other political thinkers both classical and contemporary, his argument interrelates affections with memory, moral order, death, suffering, virtue, neuroscience, familial life and national identity. In contrast to dualisms which would separate reason from affection and theology from politics, Hordern describes the way that affections' role in politics is shaped by the eschatological commitments of political thought. Through close attention to Deuteronomy, Luke and Acts, Hordern considers the role of affections in institutions of political representation, law and healthcare. Over against post-national visions which underplay locality in human identity, the account of political affectivity which emerges suggests that civic participation, critical patriotic loyalties, social trust and international concern will be primarily galvanised by the renewal of local affections through effective political representation. Moreover, churches, shaped by the affective vision of their Scriptures, are to embody the joyful, hopeful affective life of the Kingdom of God and thereby offer renewal to social and political experience at local, national and international levels.

Natural law theory is controversial today because it presumes that there is a stable 'human nature' that is subject to a 'law.' How do we know that 'human nature' is stable and not ever-evolving? How can we expect 'law' not to constrict human freedom and potential? Furthermore if there is a 'law,' there must be a lawgiver. Matthew Levering argues that natural law theory makes sense only within a broader worldview, and that the Bible sketches both such a persuasive worldview and an account of natural law that offers an exciting portrait of the moral life. To establish the relevance of biblical readings to the wider philosophical debate on natural law, this study offers an overview of modern natural law theories from Cicero to Nietzsche, which reverse the biblical portrait by placing human beings at the center of the moral universe. Whereas the biblical portrait of natural law is other-directed, ordered to self-giving love, the modern accounts turn inward upon the self. Drawing on the thought of St. Thomas Aquinas, Levering employs theological and philosophical investigation to achieve a contemporary doctrine of natural law that accords with the biblical witness to a loving Creator who draws human beings to share in the divine life. This book provides both an introduction to natural law theory and a compelling challenge to re-think current biblical scholarship on the topic.

Applying Christian Ethics to everyday issues. An Introduction to Christian Ethics uses a Christian approach while encouraging students to consider a variety of current ethical issues and apply relevant biblical and theological concepts to these issues. The main goal of the text is to acquaint students with both the field of ethics in general and varieties of Christian ethical systems in particular. Learning Goals Upon completing this book, readers will be able to: * Use a Christian method of making moral decisions. * View issues from a Christian perspective. Note: MySearchLab with eText does not come automatically packaged with this text. To purchase MySearchLab, please visit: www.mysearchlab.com or you can purchase a valuepack of the text MySearchLab (at no additional cost): ValuePack ISBN-10: 0205897851 / ValuePack ISBN-13: 9780205897858

In this thorough update of a classic textbook, noted Christian thinker Norman Geisler evaluates contemporary ethical options (such as antinomianism, situation ethics, and legalism) and pressing issues of the day (such as euthanasia, homosexuality, and divorce) from a biblical perspective. The second edition is significantly expanded and updated, with new material and charts throughout the book. There are new chapters on animal rights, sexual ethics, and the biblical basis for ethical decisions, as well as four new appendixes addressing drugs, gambling, pornography, and birth control. The author has significantly updated his discussion of abortion, biomedical ethics, war, and ecology and has expanded the selected readings, bibliography, and glossary.

The essays in Religion and Public Reasons seek to argue for, and illustrate, a central element of John Finnis's theory of natural law: that the main tenets of personal and political morality, and of a good legal order, are taught both by reason (arguments accessible to everyone) and by authentic divine revelation (teachings accessible to all who have a reasonable faith in its witnesses). The author's main books each include arguments for rejecting atheism and agnosticism; several papers here take up these arguments and indicate ways in which they open onto the reasonable grounds for accepting that more about God's nature, and about the meaning of Creation (including ongoing natural evolution), is disclosed by the revelation carried far forward among the Jewish people, and given definitive form by the Jews and Greeks who assembled in the universal Church, as witnesses of Christ, to carry forward that revelation into our present. Several papers argue that "public reason" properly includes such a religion, and that Humeian, Nietzschean, Deweyian, Rawlsian or other atheistical or deistic understandings of a reasonable secularism are badly mistaken. Many substantial papers record the author's position in controversies within Catholicism since the 1960s: on social justice, contraception and abortion; nuclear deterrence; Newman on conscience before pope; Maritain's hopes for a new Christendom and von Balthasar's for a hell empty of human persons; and on "proportionalism" and Lonerganian "historical consciousness" as moral-theological methods. Previously unpublished papers include several University and college sermons, and a substantial introduction.

Selected as one of the Books of the Century by the New York Public Library "The Courage to Be changed my life. It also profoundly impacted the lives of many others from my generation. Now Harvey Cox's fresh introduction helps to open up this powerful reading experience to the current generation."-Robert N. Bellah, University of California, Berkeley Originally published more than fifty years ago, The Courage to Be has become a classic of twentieth-century religious and philosophical thought. The great Christian existentialist thinker Paul Tillich describes the dilemma of modern man and points a way to the conquest of the problem of anxiety. This edition includes a new introduction by Harvey Cox that situates the book within the theological conversation into which it first appeared and conveys its continued relevance in the current century. "The brilliance, the wealth of illustration, and the aptness of personal application . . . make the reading of these chapters an exciting experience."-W. Norman Pittenger, New York Times Book Review "A lucid and arresting book."-Frances Witherspoon, New York Herald Tribune "Clear, uncluttered thinking and lucid writing mark Mr. Tillich's study as a distinguished and readable one."-American Scholar

Sites of the Ascetic Self reconsiders contemporary debates about ethics and subjectivity in an extended engagement with the works of John Cassian (ca. 360-ca. 435), whose stories of extreme asceticism and transformative religious experience by desert elders helped to establish Christian monastic forms of life. Cassian's late ancient texts, written in the context of social, cultural, political, doctrinal, and environmental change, contribute to an ethics for fractured selves in uncertain times. In response to this environment, Cassian's practical asceticism provides a uniquely frank picture of human struggle in a world of contingency while also affirming human agency in ways that signaled a challenge to followers of his contemporary, Augustine of Hippo. Niki Kasumi Clements brings these historical and textual analyses of Cassian's monastic works into conversation with contemporary debates at the intersection of the philosophy of religion and queer and feminist theories. Rather than focusing on interiority and renunciation of self, as scholars such as Michel Foucault read Cassian, Clements analyzes Cassian's texts by foregrounding practices of the body, the emotions, and the community. By focusing on lived experience in the practical ethics of Cassian, Clements demonstrates the importance of analyzing constructions of ethics in terms of cultivation alongside critical constructions of power. By challenging modern assumptions about Cassian's asceticism, Sites of the Ascetic Self contributes to questions of ethics, subjectivity, and agency in the study of religion today.

Once considered inimical to ethics, Karl Barth's theology is now rightly recognized for the central role ethics plays in it. But can Barth be safely placed in the mainstream tradition of Christian moral theology or does he offer a challenge to the latter? Gerald McKenny argues that the claim that God not only establishes the good from eternity but also brings it about in time is of fundamental importance to Barth's mature ethics. The good confronts us from the site of its fulfilment in Jesus Christ, who has accomplished it in our place. The result is a vision of the moral life as a human analogy to God's grace, a vision which contrasts with the bourgeois vision of the moral life as an expression of human capability.
Barth's moral theology is presented here as the attempt to reorder ethical thought and practice in light of this fundamental claim. This lucid and well-argued study is the most comprehensive treatment of Barth's ethics to date, offering a thorough account of the development of Barth's ethical thought and a wide-ranging analysis of its chief concepts and arguments. McKenny explains why certain widespread assumptions about Barth's moral theology are mistaken and explores the rich, complex, and often surprising ways in which Barth's position engages the traditions of Christian ethics and modern continental moral thought. Above all, McKenny shows why Barth's moral theology deserves our attention in spite of, or rather because of, its uneasy fit in the mainstream tradition of Christian moral theology.

Through an absorbing investigation into recent, high-profile scandals involving one of the largest kosher slaughterhouses in the world, located unexpectedly in Postville, Iowa, Aaron S. Gross makes a powerful case for elevating the category of the animal in the study of religion. Major theorists have almost without exception approached religion as a phenomenon that radically marks humans off from other animals, but Gross rejects this paradigm, instead matching religion more closely with the life sciences to better theorize human nature. Gross begins with a detailed account of the scandals at Agriprocessors and their significance for the American and international Jewish community. He argues that without a proper theorization of "animals and religion," we cannot fully understand religiously and ethically motivated diets and how and why the events at Agriprocessors took place. Subsequent chapters recognize the significance of animals to the study of religion in the work of Ernst Cassirer, Emile Durkheim, Mircea Eliade, Jonathan Z. Smith, and Jacques Derrida and the value of indigenous peoples' understanding of animals to the study of religion in our daily lives. Gross concludes by extending the Agribusiness scandal to the activities at slaughterhouses of all kinds, calling attention to the religiosity informing the regulation of "secular" slaughterhouses and its implications for our relationship with and self-imagination through animals.

This book contends that Josiah Royce bequeathed to philosophy a novel idealism based on an ethico-religious insight. This insight became the basis for an idealistic personalism, wherein the Real is the personal and a metaphysics of community is the most appropriate approach to metaphysics for personal beings, especially in an often impersonal and technological intellectual climate. The first part of the book traces how Royce constructed his idealistic personalism in response to criticisms made by George Holmes Howison. That personalism is interpreted as an ethical and panentheistic one, somewhat akin to Charles Hartshorne's process philosophy. The second part investigates Royce's idealistic metaphysics in general and his ethico-religious insight in particular. In the course of these investigations, the author examines how Royce's ethico-religious insight could be strengthened by incorporating the philosophical theology of Dr. Reverend Martin Luther King, Jr., and Emmanuel Levinas's ethical metaphysics. The author concludes by briefly exploring the possibility that Royce's progressive racial anti-essentialism is, in fact, a form of cultural, antiblack racism and asks whether his cultural, antiblack racism taints his ethico-religious insight.

Drawing on the controversial case of "Ashley X," a girl with severe developmental disabilities who received interventionist medical treatment to limit her growth and keep her body forever small-a procedure now known as the "Ashley Treatment"-Reconsidering Intellectual Disability explores important questions at the intersection of disability theory, Christian moral theology, and bioethics. What are the biomedical boundaries of acceptable treatment for those not able to give informed consent? Who gets to decide when a patient cannot communicate their desires and needs? Should we accept the dominance of a form of medicine that identifies those with intellectual impairments as pathological objects in need of the normalizing bodily manipulations of technological medicine? In a critical exploration of contemporary disability theory, Jason Reimer Greig contends that L'Arche, a federation of faith communities made up of people with and without intellectual disabilities, provides an alternative response to the predominant bioethical worldview that sees disability as a problem to be solved. Reconsidering Intellectual Disability shows how a focus on Christian theological tradition's moral thinking and practice of friendship with God offers a way to free not only people with intellectual disabilities but all people from the objectifying gaze of modern medicine. L'Arche draws inspiration from Jesus's solidarity with the "least of these" and a commitment to Christian friendship that sees people with profound cognitive disabilities not as anomalous objects of pity but as fellow friends of God. This vital act of social recognition opens the way to understanding the disabled not as objects to be fixed but as teachers whose lives can transform others and open a new way of being human.

Healthcare has an impact on everyone, and healthcare funding decisions shape how and what healthcare is provided. In this book, Stephen Duckett outlines a Christian, biblically grounded, ethical basis for how decisions about healthcare funding and priority-setting ought to be made. Taking a cue from the parable of the Good Samaritan (Luke 10:25-37), Duckett articulates three ethical principles drawn from the story: compassion as a motivator; inclusivity, or social justice as to benefits; and responsible stewardship of the resources required to achieve the goals of treatment and prevention. These are principles, he argues, that should underpin a Christian ethic of healthcare funding. Duckett's book is a must for healthcare professionals and theologians struggling with moral questions about rationing in healthcare. It is also relevant to economists interested in the strengths and weaknesses of the application of their discipline to health policy.

The aim of the book is to contribute to the development of Christian bioethics. Particularly, it constitutes a Christian critique of the sovereign bioethics - he kind of bioethics that shapes the relevant discussions in the public arena, and unjustifiably imposes particular values, boundaries and conditions on the discussion relevant to bioethical dilemmas - with special reference to the issues surrounding euthanasia. This critique is made, firstly, on the ground of the assumption that all theories of human existence, including sovereign bioethics share a common ground - all theories serve their own needs of self-presentation through presenting their subjective principles as objective and therefore as appropriate for power claims over human life. This is exemplified through a thorough analysis of the current discussion on euthanasia. Such a procedure is an innovative way on how current bioethics should be examined and evaluated. Such a critique of the sovereign bioethics is further developed on the ground of the patristic tradition and particularly the works of John Damascene and Symeon the New Theologian. Within such a context, the fundamental elements of a Christian anthropology regarding the constitution of man, the character of pain and death as well as the importance of the free will in man are discussed. This discussion is culminated in the presentation of the character of the Christian voluntary death along with its implications from a bioethical point of view.

With its unique union of theory and application and its well-organized, easy-to-use design, Moral Choices has earned its place as the standard text for college ethics courses. This fourth edition offers extensive updates, revisions, and three brand new chapters all designed to help students develop a sound and current basis for making ethical decisions in today's complex postmodern culture. Moral Choices outlines the distinctive elements of Christian ethics while avoiding undue dogmatism. The book also introduces other ethical systems and their key historical proponents, including Plato, Aristotle, Augustine, Thomas Aquinas, and Immanuel Kant. After describing a seven-step procedure for tackling ethical dilemmas, author Scott Rae uses case studies to address some of today's most pressing social issues. He guides students in thinking critically and biblically about issues, including: Abortion Reproductive Technologies Euthanasia Capital Punishment Sexual Ethics The Morality of War Genetic Technologies and Human Cloning Ethics and Economics NEW: Creation Care NEW: Animal Rights NEW: Gun-Control NEW: Race, Gender, and Diversity NEW: Immigration, Refugees, and Border Control FEATURES Relevant Case Studies throughout Discussion questions at the end of each chapter Sidebars with case studies for discussion Recommended further reading

Grand Winner of the 2014 Nautius Book Awards
Thoughtful observers agree that the planetary crisis we now face-climate change; species extinction; the destruction of entire ecosystems; the urgent need for a more just economic-political order-is pushing human civilization to a radical turning point: change or perish. But precisely how to change remains an open question.
In Earth-honoring Faith, Larry Rasmussen answers that question with a dramatically new way of thinking about human society, ethics, and the ongoing health of our planet. Rejecting the modern assumption that morality applies to human society alone, Rasmussen insists that we must derive a spiritual and ecological ethic that accounts for the well-being of all creation, as well as the primal elements upon which it depends: earth, air, fire, water, and sunlight. He argues that good science, necessary as it is, will not be enough to inspire fundamental change. We must draw on religious resources as well to make the difficult transition from an industrial-technological age obsessed with consumption to an ecological age that restores wise stewardship of all life. Earth-honoring Faith advocates an alliance of spirituality and ecology, in which the material requirements for planetary life are reconciled with deep traditions of spirituality across religions, traditions that include mysticism, sacramentalism, prophetic practices, asceticism, and the cultivation of wisdom. It is these shared spiritual practices that can produce a chorus of world faiths to counter the consumerism, utilitarianism, alienation, oppression, and folly that have pushed us to the brink.
Written with passionate commitment and deep insight, Earth-honoring Faith reminds us that we must live in the present with the knowledge that the eyes of future generations will look back at us.