Research Articles:* Resurrection and Reality in the Theology of Dietrich Bonhoeffer, Christopher RJ Holmes* Bridging the Gap: Dietrich Bonhoeffer's Early Theology and its Influence on Discipleship, Joseph McGarry* Binding Sovereignties: Dietrich Bonhoeffer and the Virtues, Dallas Gingles* Hermann Sasse and Dietrich Bonhoeffer: Churchmen on the Brink, Maurice Schild*'Lord of the (Warming) World': Bonhoeffer's Eco-theological Ethic and the Gandhi Factor, Dianne Rayson & Terence Lovat* Other Article:* The Bonhoeffer Society as Mentor, Keith Clements

Drawing on decades of teaching and reflection, Princeton theologian Sang Lee probes what it means for Asian Americans to live as the followers of Christ in the "liminal space" between Asia and America and at the periphery of American society. As one moves away from the societal center, either intentionally or by virtue of marginalization, one often finds oppression and dehumanization. Yet, Lee argues, one can also sometimes find liminality--a creative and edgy space with openness to the new, the emergence of community, and the ability to take a prophetic stance over against the status quo. For Lee, the liminal is key to the authentic calling and future of Asian Americans, other ethnic-racial groups and minorities, persons with mixed identities, and indeed all Christians. From this insight, Lee unfolds a systematic theology. Searching the Gospels, one discovers that God became incarnate as a liminal and marginalized Galilean. Jesus the Galilean in his life and ministry widened the meaning of liminal creativity and exercised that creativity in embodying the boundary-breaking love of the Father. On the cross, he entered the ultimate space of liminality in which sinful humanity can experience communion with Christ. United in loving communion with God in Christ, Asian American Christians and all other believers are transformed into a new existence in which they are emboldened to struggle for justice and reconciliation. Asian American Christians, like the Galilean followers of Jesus, have the particular vocation to exercise the creative potentials of their liminal predicament and thereby to participate in God's own project of repeating in time and space the beauty of God's inter-Trinitarian communion.

If the use of God in a moral debate raises more problems than it solves, is it better to leave God out of the argument altogether and find strong human reasons for the rules we live by? Godless Morality is a refreshing, courageous and human-centred justification for contemporary morality.

Description: Evangelicals in nineteenth-century America had a headquarters at Princeton. Charles Hodge never expected that a former student of Princeton and his own replacement during his hiatus in Europe, John W. Nevin, would lead the German Reformed Church's seminary in a new, and in his mind, destructive direction. The two, along with their institutions, would clash over philosophy and religion, producing some of the best historical theology ever written in the United States. The clash was broad, influencing everything from hermeneutics to liturgy, but at its core was the philosophical antagonism of Princeton's Scottish common-sense perspective and the German speculative method employed by Mercersburg. Both Princeton and Mercersburg were the cautious and critical beneficiaries of a century of European Protestant science, philosophy, and theology, and they were intent on adapting that legacy to the American religious context. For Princeton, much of the new European thought was suspect. In contrast, Mercersburg embraced a great deal of what the Continent offered. Princeton followed a conservative path, never straying far from the foundation established by Locke. They enshrined an evangelical perspective that would become a bedrock for conservative Protestants to this day. In contrast, Nevin and the Mercersburg school were swayed by the advances in theological science made by Germany's mediating school of theology. They embraced a churchy idealism called ""evangelical catholicism"" and emphatically warned that the direction of Princeton and with it Protestant American religion and politics, would grow increasingly subjective, thus divided and absorbed with individual salvation. They cautioned against the spirit of the growing evangelical bias toward personal religion as it led to sectarian disunity and they warned evangelicals not to confuse numerical success with spiritual success. In contrast, Princeton was alarmed at the direction of European philosophy and theology and they resisted Mercersburg with what today continues to be the fundamental teachings of evangelical theology. Princeton's appeal was in its common-sense philosophical moorings, which drew rapidly industrializing America into its arms. Mercersburg countered with a philosophically defended, churchly idealism based on a speculative philosophy that effectively critiqued what many to this day find divisive and dangerous about America's current Religious Right. Endorsements: ""German idealism, as set forth by such as Hegel, is reflected in a speculative theology, expressed as a ""mediating"" theology. In this, a more reconciliatory view of the relationship between God and His Creation is proposed in opposition to the traditional orthodox view that clearly separates the two. In America, traditional theologians, more influenced by British Empiricism, viewed such ""mediation"" as a direct violation of simple ""common sense."" This traditional ""common sense"" religion, reaching back to John Witherspoon, being more evangelical than speculative in nature, has both then and now, dominated theological studies. However, just prior to the Civil War, Princeton University, as the academic center of this tradition, found its hegemony challenged by a small group of speculative ""mediation"" theologians from the Mercersberg Academy, a small school in central Pennsylvania. It was not long before Princeton took critical notice of their innovative teachings, and something on the order of a minor heresy trial ensued, with all of its irritated arguments and condemnations. We are indebted to Linden DeBie who has admirably presented, in a clear, concise, and scholarly manner, not only the philosophical nature and origin of this neglected debate, but has allowed us to appreciate its enduring theological significance."" --Lawrence S. Stepelevich, PhD Professor Emeritus, Philosophy, Villanova University President (1994-1996), The Hegel Society of America Editor (1977-1996), The Owl of

Soren Kierkegaard's work is teeming with images of earthquakes, floods, storms, volcanic eruptions, wildfires, burned down cities, and apocalyptic events that 'let the heavens fall and the stars change their places in the overturning of everything'. These disaster images are not just rhetorical packaging of the philosophical and theological content of his works. Rather, disasters play an important but largely understudied role in Kierkegaard's analysis of human existence. Kierkegaard and Climate Catastrophe focuses on prophetic noir in Kierkegaard's work: the sombre mood that is evoked when the shadow of future disaster falls upon the present. Isak Winkel Holm's core contention is that the prophetic noir in Kierkegaard, modelled after the prophetic books of the Hebrew Bible, contributes to making his works urgently relevant today. From the vantage point of the contemporary world threatened by rapidly evolving climate catastrophes, Kierkegaard's analysis of human existence emerges in a more sombre light, dimmed by the future disaster: to exist, in the emphatic sense Kierkegaard gave to that word, is to live a meaningful human life even if things are darkened by the coming calamity. Thus, a thorough analysis of the prophetic noir in Kierkegaard offers an existential perspective on living in a world threatened by environmental devastation.

What global future would ensure hope, justice and peace to the human mankind? In view of a fast evolving post-Covid world order, this volume explores a novel Christian post-colonial approach to global affairs. It examines the existing 'sociology of the powers' theoretical scheme, the debate between Christian realism and Christian pacifism, the method and practice of prophetic witnessing, to elaborate a new Christian approach to statecraft and futurology in terms of theory, methodology and ontology. This book: * Uses the COVID-19 pandemic as the background to examine why and how the pandemic has accelerated the US's decline, and to identify the tacit game rules that contributed to the UK government's mishandling of the pandemic; * Compares the political systems between China and the West, and engages with selected theoretical narratives from the Global South to envision an alternative 'shared globalisation' project; * Argues why it is important for post-colonial Christian individuals and communities to get involved in this global discussion for a new world order of complex realist interdependencies grounded on hope, social justice and peace. A fresh take on global politics and international relations, this volume will be of great interest to scholars and researchers of political science, religious studies, peace studies, theology and future studies.

In this brilliant theological essay, Paul J. Griffiths takes the reader through all the stages of regret. To various degrees, all human beings experience regret. In this concise theological grammar, Paul J. Griffiths analyzes this attitude toward the past and distinguishes its various kinds. He examines attitudes encapsulated in the phrase, "I would it were otherwise," including regret, contrition, remorse, compunction, lament, and repentance. By using literature (especially poetry) and Christian theology, Griffiths shows both what is good about regret and what can be destructive about it. Griffiths argues that on the one hand regret can take the form of remorse-an agony produced by obsessive and ceaseless examination of the errors, sins, and omissions of the past. This kind of regret accomplishes nothing and produces only pain. On the other hand, when regret is coupled with contrition and genuine sorrow for past errors, it has the capacity both to transfigure the past-which is never merely past-and to open the future. Moreover, in thinking about the phenomenon of regret in the context of Christian theology, Griffiths focuses especially on the notion of the LORD's regret. Is it even reasonable to claim that the LORD regrets? Griffiths shows not only that it is but also that the LORD's regret should structure how we regret as human beings. Griffiths investigates the work of Henry James, Emily Dickinson, Tomas Transtroemer, Paul Celan, Jane Austen, George Herbert, and Robert Frost to show how regret is not a negative feature of human life but rather is essential for human flourishing and ultimately is to be patterned on the LORD's regret. Regret: A Theology will be of interest to scholars and students of philosophy, theology, and literature, as well as to literate readers who want to understand the phenomenon of regret more deeply.

Wide-ranging and ambitious, "Justice" combines moral philosophy and Christian ethics to develop an important theory of rights and of justice as grounded in rights. Nicholas Wolterstorff discusses what it is to have a right, and he locates rights in the respect due the worth of the rights-holder. After contending that socially-conferred rights require the existence of natural rights, he argues that no secular account of natural human rights is successful; he offers instead a theistic account.

Wolterstorff prefaces his systematic account of justice as grounded in rights with an exploration of the common claim that rights-talk is inherently individualistic and possessive. He demonstrates that the idea of natural rights originated neither in the Enlightenment nor in the individualistic philosophy of the late Middle Ages, but was already employed by the canon lawyers of the twelfth century. He traces our intuitions about rights and justice back even further, to Hebrew and Christian scriptures. After extensively discussing justice in the Old Testament and the New, he goes on to show why ancient Greek and Roman philosophy could not serve as a framework for a theory of rights.

Connecting rights and wrongs to God's relationship with humankind, "Justice" not only offers a rich and compelling philosophical account of justice, but also makes an important contribution to overcoming the present-day divide between religious discourse and human rights.

Is it ever acceptable to lie? This question plays a surprisingly important role in the story of Europe's transition from medieval to modern society. According to many historians, Europe became modern when Europeans began to lie--that is, when they began to argue that it is sometimes acceptable to lie. This popular account offers a clear trajectory of historical progression from a medieval world of faith, in which every lie is sinful, to a more worldly early modern society in which lying becomes a permissible strategy for self-defense and self-advancement. Unfortunately, this story is wrong.

For medieval and early modern Christians, the problem of the lie was the problem of human existence itself. To ask "Is it ever acceptable to lie?" was to ask how we, as sinners, should live in a fallen world. As it turns out, the answer to that question depended on who did the asking. "The Devil Wins" uncovers the complicated history of lying from the early days of the Catholic Church to the Enlightenment, revealing the diversity of attitudes about lying by considering the question from the perspectives of five representative voices--the Devil, God, theologians, courtiers, and women. Examining works by Augustine, Bonaventure, Martin Luther, Madeleine de Scudery, Jean-Jacques Rousseau, and a host of others, Dallas G. Denery II shows how the lie, long thought to be the source of worldly corruption, eventually became the very basis of social cohesion and peace."

This book fills a gap in the market for a balanced and up-to-date textbook on Christian ethics. It provides a sound and comprehensive grounding in this subject, and includes engaging examples and memorable illustrations. It is ideal for students and for those on ministerial training courses. 'Malcolm Brown providesa clear intellectual groundwork for working in contemporary Christian ethics, which takes in all the main theories and theorists presently influential in the field....More than this, he provides sharp and stimulating discussions of many of the issues that presently do, or should, preoccupy Christians, such as just war, human rights, the market and sexuality.' Professor Stephen Pattison, University of Birmingham 'This is a riveting read. It provides the best way to get up to date with the contemporary debates in Christian ethics. Malcolm Brown is fair, thoughtful and judicious. If you only have time to read one book on Christian ethics this year, this is the one to pick.' Professor Ian Markham, Virginia Theological Seminary

Why do we care more about winning than about playing by the rules?

Integrity - all of us are in favor of it, but nobody seems to know how to make sure that we get it. From presidential candidates to crusading journalists to the lords of collegiate sports, everybody promises to deliver integrity, yet all too often, the promises go unfulfilled.

Stephen Carter examines why the virtue of integrity holds such sway over the American political imagination. By weaving together insights from philosophy, theology, history and law, along with examples drawn from current events and a dose of personal experience, Carter offers a vision of integrity that has implications for everything from marriage and politics to professional football. He discusses the difficulties involved in trying to legislate integrity as well as the possibilities for teaching it.

As the Cleveland Plain Dealer said, "In a measured and sensible voice, Carter attempts to document some of the paradoxes and pathologies that result from pervasive ethical realism... If the modern drift into relativism has left us in a cultural and political morass, Carter suggests that the assumption of personal integrity is the way out."

Does theological ethics articulate moral norms with the assistance of moral philosophy? Or does it leave that task to moral philosophy alone while it describes a distinctively Christian way of acting or form of life? These questions lie at the very heart of theological ethics as a discipline. Karl Barth's theological ethics makes a strong case for the first alternative. Karl Barth's Moral Thought follows Barth's efforts to present God's grace as a moral norm in his treatments of divine commands, moral reasoning, responsibility, and agency. It shows how Barth's conviction that grace is the norm of human action generates problems for his ethics at nearly every turn, as it involves a moral good that confronts human beings from outside rather than perfecting them as the kind of creature they are. Yet it defends Barth's insistence on the right of theology to articulate moral norms, and it shows how Barth may lead theological ethics to exercise that right in a more compelling way than he did.

Many forms of Buddhism, divergent in philosophy and style, emerged as Buddhism filtered out of India into other parts of Asia. Nonetheless, all of them embodied an ethical core that is remarkably consistent. Articulated by the historical Buddha in his first sermon, this moral core is founded on the concept of karma-that intentions and actions have future consequences for an individual-and is summarized as Right Speech, Right Action, and Right Livelihood, three of the elements of the Eightfold Path. Although they were later elaborated and interpreted in a multitude of ways, none of these core principles were ever abandoned. The Oxford Handbook of Buddhist Ethics provides a comprehensive overview of the field of Buddhist ethics in the twenty-first century. The Handbook discusses the foundations of Buddhist ethics focusing on karma and the precepts looking at abstinence from harming others, stealing, and intoxication. It considers ethics in the different Buddhist traditions and the similarities they share, and compares Buddhist ethics to Western ethics and the psychology of moral judgments. The volume also investigates Buddhism and society analysing economics, environmental ethics, and Just War ethics. The final section focuses on contemporary issues surrounding Buddhist ethics, including gender, sexuality, animal rights, and euthanasia. This groundbreaking collection offers an indispensable reference work for students and scholars of Buddhist ethics and comparative moral philosophy.

Ecumenical Patriarch Bartholomew speaks to a contemporary world about, human rights, religious tolerance, international peace, environmental protection, and more. In the World, Yet Not of the World represents a selection of major addresses and significant messages as well as public statements by His All Holiness Ecumenical Patriarch Bartholomew, "first among equals" and spiritual leader of the world's 300 million Orthodox Christians. The Patriarch is as comfortable preaching about the spiritual legacy of the Orthodox Church as he is promoting sociopolitical issues of his immediate cultural environment and praying for respect toward Islam or for global peace. As the documents reveal, the tenure of the Ecumenical Patriarch has been characterized by inter-Orthodox cooperation, inter-Christian dialogue and interreligious understanding. He has traveled more extensively than any other Orthodox Patriarch in history, exchanging official visitations with numerous ecclesiastical and state dignitaries. In particular, because he is a citizen of Turkey and the leader of a Christian minority in a predominantly Muslim nation, Ecumenical Patriarch Bartholomew's personal experience endows him with a unique perspective on religious tolerance and interfaith dialogue. These documents are drawn from his prominent leadership roles as primary spiritual leader of the Orthodox Christian world and transnational figure of global significance - influential roles that become more vital each day. Published together here for the first time, the writings reveal the Ecumenical Patriarch as a bridge builder and peacemaker. One of his catchphrases is "War in the name of religion is war against religion." Over the past eighteen years, Ecumenical Patriarch Bartholomew's inclination and intention have been to address the most difficult issues facing the world-the deep and increasing mistrust between East and West, the decay and widening destruction of the natural environment, as well as the sharp divisions among the various Christian confessions and diverse faith communities-whether on religious, racial, or cultural levels. He regards being a servant of reconciliation as a primary obligation of his spiritual ministry to. This book reveals the powerful influence of a spiritual institution from the unique perspective of a Christian leader in the world, and yet not of the world. Some of the topics covered: oFaith and freedom oRacism and fundamentalism oMutual respect and tolerance oEcology and poverty oHuman rights and freedom oRacial and religious discrimination oChurch and state oTerrorism and corruption oFreedom of conscience oEurope, Turkey and the world oReligion and politics oChristians and Muslims oChristians and Jews

Bloggers confessing that they waste food, non-governmental organizations naming corporations selling unsustainably harvested seafood, and veterans apologizing to Native Americans at the Standing Rock Sioux Reservation for environmental and social devastation caused by the United States government all signal the existence of action-oriented guilt and identity-oriented shame about participation in environmental degradation. Environmental Guilt and Shame demonstrates that these moral emotions are common among environmentally friendly segments of the United States but have received little attention from environmental ethicists though they can catalyze or hinder environmental action. Concern about environmental guilt and shame among "everyday environmentalists" reveals the practical, emotional, ethical, and existential issues raised by environmental guilt and shame and ethical insights about guilt, shame, responsibility, agency, and identity. A typology of guilt and shame enables the development and evaluation of these ethical insights. Environmental Guilt and Shame makes three major claims: first, individuals and collectives, including the diffuse collectives that cause climate change, can have identity, agency, and responsibility and thus guilt and shame. Second, some agents, including collectives, should feel guilt and/or shame for environmental degradation if they hold environmental values and think that their actions shape and reveal their identity. Third, a number of conditions are required to conceptually, existentially, and practically deal with guilt and shame's effects on agents. These conditions can be developed and maintained through rituals. Existing rituals need more development to fully deal with individual and collective guilt and shame as well as the anthropogenic environmental degradation that may spark them.

In public debates over biotechnology, theologians, philosophers, and political theorists have proposed that biotechnology could have significant implications for human nature. They argue that ethical evaluations of biotechnologies that might affect human nature must take these implications into account. In this book, Gerald McKenny examines these important yet controversial arguments, which have in turn been criticized by many moral philosophers and professional bioethicists. He argues that Christian ethics is, in principle, committed to some version of the claim that human nature has normative status in relation to biotechnology. Showing how both criticisms and defences of this claim have often been facile, he identifies, develops, and critically evaluates three versions of the claim, and contributes a fourth, distinctively Christian version to the debate. Focusing on Christian ethics in conversation with secular ethics, McKenny's book is the first thorough analysis of a controversial contemporary issue.

With the ending of the strategic certainties of the Cold War, the need for moral clarity over when, where and how to start, conduct and conclude war has never been greater. There has been a recent revival of interest in the just war tradition. But can a medieval theory help us answer twenty-first century security concerns? David Fisher explores how just war thinking can and should be developed to provide such guidance. His in-depth study examines philosophical challenges to just war thinking, including those posed by moral scepticism and relativism. It explores the nature and grounds of moral reasoning; the relation between public and private morality; and how just war teaching needs to be refashioned to provide practical guidance not just to politicians and generals but to ordinary service people. The complexity and difficulty of moral decision-making requires a new ethical approach - here characterised as virtuous consequentialism - that recognises the importance of both the internal quality and external effects of agency; and of the moral principles and virtues needed to enact them. Having reinforced the key tenets of just war thinking, Fisher uses these to address contemporary security issues, including the changing nature of war, military pre-emption and torture, the morality of the Iraq war, and humanitarian intervention. He concludes that the just war tradition provides not only a robust but an indispensable guide to resolve the security challenges of the twenty-first century.

Recent political events around the world have raised the spectre of an impending collapse of democratic institutions. Contemporary concerns about the decline of liberal democracy are reminicent to the tumult of the 1930s and 1940s in Europe. Karl Barth and Dietrich Bonhoeffer lived in Germany during the rise of National Socialism, and each reflected on what the rise of totalitarianism meant for the aspirations of modern politics. Engaging the realities of totalitarian terror, they avoided despairing rejections of modern society. Beginning with Barth in the wake of the First World War, following Bonhoeffer through the 1930s and 1940s in Nazi Germany, and concluding with Barth's post-war reflections in the 1950s, this study explores how these figures reflected on modern society during this turbulent time and how their work is relevant to the current crisis of modern democracy.

Pope Francis' Laudato Si is a game-changing document for the life of the Church and the ecological health of this planet. A Catholic vision is deficient if it does not include the earth and its life-forms. Loving one's neighbour must include loving the planetary neighbourhood in which all live. For its part, the 'integral ecology' on which the Pope insists must include the dimensions of mind and heart, science and art, faith and the whole spiritual life of culture. Here, the great theological themes animating the Catholic vision, play their part as ever-renewable resources: the Creator and the gift of creation,, the incarnation of the Word amongst us, the inexhaustible life of the Trinity itself, the Eucharist as communion with Christ in the here and now of earthly life, just as 'Sister Death' must be given her place for the sake of ecological and eschatological realism. Integral ecology and Catholic vision are two sides of the conversion of mind and heart necessary to promote the communion of life now, and in the world to come.

The theological virtue of hope has long been neglected in Christian ethics. However, as social, civic and global anxieties mount, the need to overcome despair has become urgent. This book proposes the theological virtue of hope as a promising source of rejuvenation. Theological hope sustains us from the sloth, presumption and despair that threaten amid injustice, tragedy and dying; it provides an ultimate meaning and transcendent purpose to our lives; and it rejoices and refreshes us 'on the way' with the prospect of eternal beatitude. Rather than degrading this life and world, hope ordains earthly goods to our eschatological end, forming us to pursue social justice with a resilience and vitality that transcend the cynicism and disillusionment so widespread at present. Drawing on Thomas Aquinas and virtue ethics, the book shows how the virtue of hope contributes to human happiness in this life and not just the next.

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.