The major humanitarian crises of recent years are well known: the Shoah, the killing fields of Cambodia, the Rwandan genocide, the massacre in Bosnia, and the tsunami in Southeast Asia, as well as the bloody conflicts in South Sudan, Syria, and Afghanistan. Millions have been killed and many millions more have been driven from their homes; the number of refugees and internally displaced persons has reached record levels. Could these crises have been prevented? Why do they continue to happen? This book seeks to understand how humanity itself is in crisis, and what we can do about it. Hollenbach draws on the values that have shaped major humanitarian initiatives over the past century and a half, such as the commitments of the International Committee of the Red Cross, Oxfam, Doctors Without Borders, as well as the values of diverse religious traditions, including Catholicism, to examine the scope of our responsibilities and practical solutions to these global crises. He also explores the economic and political causes of these tragedies, and uncovers key moral issues for both policy-makers and for practitioners working in humanitarian agencies and faith communities.

Can a Christian organization with colonial roots work towards reproductive justice for Kenyan women and resist sexist interpretations of Christianity? How does a women's organization in Africa navigate controversial ethical dilemmas, while dealing with the pressures of imperialism in international development? Based on a case study of the Young Women's Christian Association (YWCA) in Kenya, this book explores the answers to these questions. It also introduces a theoretical framework drawn from postcolonial feminist critique, narrative identity theory and the work of the Circle of Concerned African Women Theologians: 'everyday Christian ethics'. The book evaluates the theory's implications as a cross-disciplinary theme in feminist studies of religion and theology. Eleanor Tiplady Higgs argues that Kenya YWCA's narratives of its Christian history and constitution sustain a link between its ethical perspective and its identity. The ethical insights that emerge from these practices proclaim the relevance of the value of 'fulfilled lives', as prescribed in the New Testament, for Christian women's experiences of reproductive injustice.

Some fourteen years after its initial publication, this important and influential book, with a new, substantial, and candid introduction by the author, is available in a reasonably priced paperback edition. In this volume Hauerwas assesses recent interest in the "ethics of character" and suggests areas in his own work that now call for some corrective and/or further work.

Christian Ethics: The Basics sets out clearly and critically the different ways that Augustine, Aquinas and Luther continue to shape ethics today within and across Christian denominations. It assumes no previous knowledge of the subject and can be read by religious believers and non-believers alike. Readers are introduced to Christian ethics from the ground up before being invited to consider some of the most controversial but important questions facing people across the world today.

Topics addressed include:

Social justice

War and peace

Migration/immigration

Climate change

Euthanasia

Same-sex marriage

Religiously-inspired violence

Biotechnology

Abrahamic ethics

Concise, readable and authoritative, this is the ideal primer for anyone interested in the study of religious ethics and Christianity.

Table of Contents

Introduction

Chapter 1: Different Methods Within Christian Ethics

Chapter 2: Politics, Economics and Social Justice

Chapter 3: War and Peace

Chapter 4: The Environment

Chapter 5: Euthanasia and Abortion

Chapter 6: Sexuality and Marriage

Chapter 7: Race and Gender

Chapter 8: The Future of Christian Ethics

Index

The first comprehensive examination of the Catholic Church’s role in the genocide against the Tutsi and its attempts at reconciliation From April to July 1994, more than a million people were killed during the genocide against the Tutsi in Rwanda. Tutsi men, women, and children were slaughtered by Hutu extremists in churches and school buildings, and their lifeless bodies were left rotting in these sacred places under the deep silence of church authorities. Pope Francis’s apology more than twenty years later presents the opportunity to reimagine the essence of the Church, the missionary enterprise, theology in its multiple dimensions, the purification of memory, and the place of human dignity in the Catholic faith. Reinventing Theology in Post-Genocide Rwanda critically examines the Church’s responsibility in Rwanda’s tragic history and opens the dialogue to construct a new theology. Contributors to this volume offer moving personal testimonies of their journeys to reconciling the evil that has marred the Church’s image: bystanders’ indifference to the suffering, despite their claim as members of the Church. The first volume of its kind, Reinventing Theology in Post-Genocide Rwanda is a necessary step toward the Rwandan Catholic Church and humanity’s restoration of fundamental peace and lasting reconciliation. Catholic clergy, lay people, and human rights advocates will benefit from this examination of ecclesial moral failure and subsequent reconciliatory efforts.

Faith, hope, and love, traditionally called theological virtues, are central to Christianity. This book renews faith, hope, and love in the context of the many contemporary challenges in many unique ways. It is an ecumenical collection of papers, equally divided between Catholic and Protestant positions, that seek to radically renew the classical doctrine of faith, hope, and love, and argues for their essential connection to the praxis of justice. It contains eight different approaches, each represented by a distinguished theologian and addressing different aspects of the issues and followed by insightful and critical responses. It does not merely seek to renew the theological virtues but to also reconstruct them in the demanding context of justice and the contemporary world, nor is it simply a treatise on justice but a theoretical and practical reflection on justice as vital expressions of faith in God, hope in God, and love of God. A non-dogmatic and non-ideological approach, it accommodates both conservative and liberal positions, and avoids the separation of the theological virtues from the demands of the contemporary world as well as the separation of justice talk from the theological context of faith, hope, and love. It seeks above all to renew, not merely repeat, the classical doctrine of faith, hope, and love in the contemporary context of the urgency of justice, and to do so ecumenically, comprehensively, and from a variety of perspectives and aspects.

This volume offers an interdisciplinary study of Reformed sanctification and human development, providing the foundation for a constructive account of Christian moral formation that is attentive both to divine grace and to the significance of natural, embodied processes. Angela Carpenter's argument also addresses the impressions that such theologies give; namely either solitude in the face of adversity, or sheer passivity. Through careful examination of the doctrine of sanctification in three Reformed theologians - John Calvin, John Owen and Horace Bushnell-Carpenter argues that human responsiveness in the context of fellowship with the triune God provides a basic framework for a theological account of moral transformation. Her relational approach brings together divine and human agency in a dynamic process where both are indispensable. Supplying an account of moral formation located within Christian salvation, while also being attentive to embodied human nature and the sciences, this book is vital to all those interested in spiritual formation and the human capacity for love.

"Does theology have any relevance to the problem of life and death?" According to John Heywood Thomas the answer is an unequivocal yes. A largely personal expression of this conviction precedes the argument's exposition, which is then stated first of all quite generally - that nothing human is alien to theology's concern. Three main issues are considered: the unborn life, death as an event in life, and the possibility of global death. The issue of a life before birth is a complex problem, requiring as much awareness of philosophical issues as of relevant empirical factors. The same kind of multifaceted thinking is needed in confronting the issue of death, an inescapable topic for theology. If death is an event in life what does it reveal about the meaning of life? And what of the very human action of the funeral? After a discussion of the complex issues involved the argument returns to the global reference of theology. Two areas of concern are singled out to show that the theologian can offer guidance in debate: the environmental crisis and the threat of nuclear war.

Just before Jesus of Nazareth left his disciples, he made a promise to send the "Spirit of Truth who would lead them into all truth." Today, the greatest prophet of God since Jesus of Nazareth lives among us and, true to the task of all genuine prophets of God, passes on what God wants to tell the people. Not always what they want to hear! A collection of 14 great divine revelations, via the inner word of His speaking instrument for this time, it is the direct word of God-Father or of the Christ of God. Who wouldn't want to read about this? But best of all, you can read and decide for yourself...

This timely book examines ethical issues from the beginning of life, right through to the end of life. It deals with matters surrounding conception, family planning, IVF, abortion through to palliative care and euthanasia. This collection of essays is written by a number of ethicists, lawyers and health professionals.

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.

In Narrative Theology and the Hermeneutical Virtues: Humility, Patience, Prudence, Jacob L. Goodson offers a philosophical analysis of the arguments and tendencies of Hans Frei's and Stanley Hauerwas' narrative theologies. Narrative theology names a way of doing theology and thinking theologically that is part of a greater movement called "the return to Scripture." The return to Scripture movement makes a case for Scripture as the proper object of study within Christian theology, philosophy of religion, and religious ethics. While thinkers within this movement agree that Scripture is the proper object of study within philosophy and religious studies, there is major disagreement over what the word "narrative" describes in narrative theology. The Yale theologian, Hans Frei, argues that because Scripture is the proper object of study within Christian theology and the philosophy of religion, Scripture must be the exclusive object of study. To think theologically means paying as close attention as possible to the details of the biblical narratives in their "literal sense." Different from Frei's contentions, the Christian ethicist at Duke University, Stanley Hauerwas claims: if Scripture is the proper object of study within Christian theology, then the category of narrative teaches us that we ought to give our scholarly attention to the interpretations and performances of Scripture. Hauerwas emphasizes the continuity between the biblical narratives and the traditions of the church. This disagreement is best described as a hermeneutical one: Frei thinks that the primary place where interpretation happens is in the text; Hauerwas thinks that the primary place where interpretation occurs is in the community of interpreters. In order to move beyond the dichotomy found between Frei's and Hauerwas' work, but to remain within the return to Scripture movement, Goodson constructs three hermeneutical virtues: humility, patience, and prudence. These virtues help professors and scholars within Christian theology, philosophy of religion, and religious ethics maintain objectivity in their fields of study.

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.

This book assembles a distinguished and international group of scholars to examine Bonhoeffer's understanding of human sociality. Vital reading for Bonhoeffer scholars as well as for those invested in theological debates regarding the social nature of human being, the essays in this volume examine Bonhoeffer's rich resources for thinking about what it means to be human, to be the church, to be a disciple, and to be ethically responsible in our contemporary world.

Why would a perfectly good and loving God consign anyone to eternal suffering in hell? In Sinners in the Presence of a Loving God, R. Zachary Manis examines in detail the various facets of the problem of hell, considers the reasons why the usual responses to the problem are unsatisfying, and suggests how an adequate solution to the problem can be constructed. Historically, there are four standard explanations of the nature and purpose of hell: traditionalism, annihilationism, the choice model, and universalism. In Manis's assessment, all are deficient in some crucial respect. The alternative view that he develops and defends, the divine presence model, stands within the tradition that understands hell to be a state of eternal conscious suffering, but, Manis contends, avoids the worst problems of its competitors. The key idea is that the suffering of hell is not the result of a divine act that aims to inflict it, but rather is the way in which a sinful creature necessarily experiences the unmitigated presence of a holy God. Heaven and hell are not two "places" to which the saved and damned are consigned, respectively, but rather are two radically different ways in which different persons will experience the same reality of God's omnipresence once the barrier of divine hiddenness is finally removed.

In Secular Discourse on Sin in the Anthropocene: What's Wrong with the World, Ernst M. Conradie utilizes a notion of social diagnostics to explore not only the surface-level symptoms of ecological destruction, but also its ultimate causes. Conradie uses two toolkits to review secular literature on the Anthropocene, namely the prophetic and pastoral vocabulary of Christian sin-talk and the theological critique against apartheid in South Africa. Various layers of the underlying problem are uncovered on this bases, including unsustainable "habits of the heart," structural violence, the ideologies of unlimited economic growth and humanism, quasi-soteriologies such as climate engineering, idolatries such as self-divinization, and heresy. Conradie offers authentic discourse on the Anthropocene from the perspective of the global South, and includes a theological postscript to posit tentative suggestions as to what God may have in store for humanity in this time. Scholars of theology, environmental studies, and history will find this book particularly useful.

How does Christianity change the way we view the natural world? In this addition to a critically acclaimed series, renowned theologian Norman Wirzba engages philosophers, environmentalists, and cultural critics to show how the modern concept of nature has been deeply problematic. He explains that understanding the world as creation rather than as nature or the environment makes possible an imagination shaped by practices of responsibility and gratitude, which can help bring healing to our lands and communities. By learning to give thanks for creation as God's gift of life, Christians bear witness to the divine love that is reconciling all things to God. Named a "Best Theology Book of 2015," Englewood Review of Books "Best Example of Theology in Conversation with Urgent Contemporary Concerns" for 2015, Hearts & Minds Bookstore

This book presents theological, cultural, ecclesial and hermeneutical explorations from a specific context-Australia-and invites reimagining of theology and hermeneutics. The horizons of contextuality explored in this book include indigeneity and sovereignty, contingencies of context, feminist theology, multiculturalism and intercultural theologies, sexual abuse and ecclesial coverups, suicide and worship, tradition(ing)s and betrayal, art and popular culture, climate effect and climate justice, disability theories, Islamic insights, migration and the images of home, and heaps of contextual matters in between. The chapters are organized into three sections: (1) Roots presents some of the starting points for contextual thinking in Australia and yonder; (2) Wounds attends to the demands of "bodies on the line" upon theological, biblical and ecclesial engagements; (3) Shifts pokes at thinkers and critics.

WINNER, 2021 HTI BOOK PRIZE Resist! This exhortation animates a remarkable range of theological reflection on consumer culture in the United States. And for many theologians, the source and summit of Christian cultural resistance is the Eucharist. In Commodified Communion, Antonio Eduardo Alonso calls into question this dominant mode of theological reflection on contemporary consumerism. Reducing the work of theology to resistance and centering Christian hope in a Eucharist that might better support it, he argues, undermines our ability to talk about the activity of God within a consumer culture. By reframing the question in terms of God's activity in and in spite of consumer culture, this book offers a lived theological account of consumer culture that recognizes not only its deceptions but also traces of truth in its broken promises and fallen hopes.

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.

What would it mean to imagine Islam as an immanent critique of the West? Sayyid Ahmad Khan lived in a time of great tribulation for Muslim India under British rule. By examining Khan's work as a critical expression of modernity rooted in the Muslim experience of it, Islam as Critique argues that Khan is essential to understanding the problematics of modern Islam and its relationship to the West. The book re-imagines Islam as an interpretive strategy for investigating the modern condition, and as an engaged alternative to mainstream Western thought. Using the life and work of nineteenth-century Indian Muslim polymath Khan (1817-1898), it identifies Muslims as a viable resource for both critical intervention in important ethical debates of our times and as legitimate participants in humanistic discourses that underpin a just global order. Islam as Critique locates Khan within a broader strain in modern Islamic thought that is neither a rejection of the West, nor a wholesale acceptance of it. The author calls this "Critical Islam". By bringing Khan's critical engagement with modernity into conversation with similar critical analyses of the modern by Reinhold Niebuhr, Hannah Arendt, and Alasdair MacIntyre, the author shows how Islam can be read as critique.

Living the Good Life presents a brief introduction to virtue and vice, self-control and weakness, misery and happiness. The book contrasts the thought of Aquinas with popular views, such as moral relativism, values clarification, utilitarianism, Kantian deontology and situation ethics. Following the Socratic dictum ""know thyself,"" Steven J. Jensen investigates the interior workings of the human mind, revealing the interplay of reason, will and emotions. According to Aquinas, in a healthy ethical life, reason guides the emotions and will to the true human good. In an unhealthy life, emotional impulses distort the vision of reason, entrapping one in futile pursuits. In the human struggle to gain self-mastery, a person must overcome the capricious desires that enslave him to false goods. Jensen ably guides readers through Aquinas's philosophy and explains the distinction between the moral and intellectual virtues. The moral virtues train our various desires toward the true good, helping us discard our misguided cravings and teaching us to enjoy what is truly worth pursuing. The virtue of justice directs our hearts to the good of others, freeing us from egoism in order to seek a good shared with others. The intellectual virtues train the mind toward the truth, so that we can find fulfilment in human understanding. Most important, the virtue of prudence directs our deliberations to discover the true path of life. Intended as a text for students, beginners of philosophy will gain access to a key aspect of Aquinas's thought, namely, that true happiness is realised not in the animal life of passion and greed but only in the reasonable pursuit of human goods, in which we find true peace and rest from the distractions of this world.

A Compelling Defense of the Faith for Our Time

Addressing the central question facing the church today--Is the Gospel true?--Dallas Willard offers an impassioned argument that Christian spiritual ideals are a reliable source of wisdom that should be granted the same authority as other intellectual disciplines such as science or philosophy. He shows how faith and reason are complementary and confronts the difficult issues of Christian pluralism (the challenge of other faiths) and how we can know God exists.

Generally neglected for their rhetorical power, animated cartoons provide a treasure chest of provocative and comic gems that teach about the seven deadly sins. After a brief history of parables and fables, icons and visual communication, this book explores each of the seven deadly sins as represented in short animated films from Disney, Pixar, the Warner Brothers, and foreign animators. Terry Lindvall argues that attending to the tropes of the cartoons leads to exemplary and revelatory discoveries, to seeing more of what pride, envy, wrath, sloth, avarice, gluttony, and lust mean across cultures and historical eras.