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.

Compassion in Healthcare gives an account of the nature and content of compassion and its role in healthcare. While compassion appears to be a straightforward aspect of life and practice, Hordern's analysis shows that it is plagued by both conceptual and practical ills, and stands in need of some quite specific kinds of therapy. Starting from a diagnosis of what precisely is wrong with 'compassion'-its debilitating political entanglements, the vagueness of its meaning, and the risk of burnout it threatens-three therapies are prescribed for these ills: an understanding of patients and healthcare workers as those who pass through the life-course, encountering each other as wayfarers and pilgrims; a grasp of the nature of compassion in healthcare; and an embedding of healthcare within the realities of civic life. Applying these therapeutic strategies uncovers how compassionate relationships acquire their content in healthcare practice. The form that compassion takes is shown to depend on how doctrines of time, tragedy, salvation, responsibility, fault, and theodicy make a difference to the quality of people's lives and relationships. Drawing on the author's real-world collaborations, the way in which compassion matters to practice and policy is worked out in the detail of healthcare professionalism, marketization, and technology. Covering everything from conception to old age, and from machine learning to religious diversity, Compassion in Healthcare draws on philosophy, theology, and everyday experience to expand our understanding of what compassion means for healthcare practice.

Christianity is commonly held to have introduced an entirely new and better morality into the ancient world, a new morality that was decidedly universal, in contrast to the ethics of the philosophical schools which were only concerned with the intellectual few. Runar M. Thorsteinsson presents a challenge to this view by comparing Christian morality in first-century Rome with contemporary Stoic ethics in the city. Thorsteinsson introduces and discusses the moral teaching of Roman Stoicism; of Seneca, Musonius Rufus, and Epictetus. He then presents the moral teaching of Roman Christianity as it is represented in Paul's Letter to the Romans, the First Letter of Peter, and the First Letter of Clement. Having established the bases for his comparison, he examines the similarities and differences between Roman Stoicism and Roman Christianity in terms of morality. Five broad themes are used for the comparison, questions of Christian and Stoic views about: a particular morality or way of life as proper worship of the deity; certain individuals (like Jesus and Socrates) as paradigms for the proper way of life; the importance of mutual love and care; non-retaliation and 'love of enemies'; and the social dimension of ethics. This approach reveals a fundamental similarity between the moral teachings of Roman Christianity and Roman Stoicism. The most basic difference is found in the ethical scope of the two: While the latter teaches unqualified universal humanity, the former seems to condition the ethical scope in terms of religious adherence.

This book advances that history by exploring stories, images and discourses across a worldwide range of geographical, cultural and confessional contexts. Its twelve authors not only enrich our understanding of the significance of the contextual method, but also produce a new range of original ways of doing theology in contemporary situations. The authors discuss some prioritised thematic perspectives with an emphasis on liberating paths, and expand the ongoing discussion on the methodology of theology into new areas. Themes such as interreligious plurality, global capitalism, ecumenical liberation theology, eco-anxiety and the anthropocene, postcolonialism, gender, neo-pentecostalism, world theology, and reconciliation are examined in situated depth. Additionally, voices from Indigenous lands, Latin America, Asia, Africa, Australia, and Europe and North America enter into a dialogue on what it means to contextualise theology in an increasingly globalised and ever-changing world. Such a comprehensive discussion of new ways of thinking about and doing contextual theology will be of great use to scholars in Theology, Religious Studies, Cultural Studies, Political Science, Gender Studies, Environmental Humanities, and Global Studies.

This book is a pneumatological reflection on the use and abuse of the Spirit in light of the abuse of religion within South African Pentecostalism. Both emerging and well-established scholars of South African Pentecostalism are brought together to reflect on pneumatology from various approaches, which includes among others: historical, biblical, migration, commercialisation of religion, discernment of spirits and human flourishing. From a broader understanding of the function of the Holy Spirit in different streams of Pentecostalism, the argument is that this function has changed with the emergence of the new Prophetic churches in South Africa. This is a fascinating insight into one of the major emerging worldwide religious movements. As such, it will be of great interest to academics in Pentecostal Studies, Christian Studies, Theology, and Religious Studies as well as African Studies and the Sociology of Religion.

Despite the command from Christ to love your neighbour, Western Christianity has continued to be afflicted by the evil of racism and the acts of violence that accompany it. Through a systems theoretical and deconstructive account of religion and the political theology of St. Paul, this book traces how the racism and violence of modern Western Christianity is a symptom of its failure to secure its own myth of sovereignty within a complex world of plurality. Divided into three sections, the book begins with a philosophical and critical account of what it calls the immune system of Christian identity. Focusing on Pauline political theology as reflective of an inherent religious "autoimmunity" built into Christian community, a theory of theological-political violence is located within Western Christianity. The second section traces major theoretical aspects of the historical "apparatus" of Christian Identity. It demonstrates that it is ultimately around the figure of the black slave that racialized Christian identity becomes a system of anti-blackness and white supremacy. The book concludes by offering strategies for thinking resistance against such racialised Christian identity. It does this by constructing a "pragmatics of faith" by engaging Deleuze's and Guattari's use of the term pragmatics, Moten's theory of black fugitivity, and Long's account of African American religious production. This wide-ranging and interdisciplinary view of Christianity's relationship to racism will be of keen interest to scholars of Religious Studies, Theological Studies, Cultural Studies, Critical Race Studies, American Studies, and Critical Theory.

In the twentieth century, Christian eschatology, the doctrine about the final reality, became a storm center for Christian systematic theologians because of the rediscovery of the eschatological character of Jesus Christ. In the twenty-first century, Christian theologians continue to wrestle with the claims of Christian eschatology because of a postmodern suspicion of eschatological certainty claims about a future that is, after all, objectively unavailable, yet still of great human concern. Human beings live on hope for the future. An Eschatological Imagination recognizes the problem of the future for Christian eschatology. Building on the major theological writings of David Tracy, it offers a revised way of thinking and living eschatologically in the form of an eschatological imagination as a rhetoric of virtue, an exhortation to live in Christian hope in a postmodern world and into an objectively unavailable and uncertain future. Within such a rhetoric, hope becomes action - not mere sentiment - that seeks to create a Christian eschatological future.

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.

After the re-emergence of the tradition of virtue ethics in the early 1980s Reinhold Niebuhr has often served as a foil for authors who locate themselves in that tradition. However, this exercise has often proved controversial. This collection of essays continues this work, across a wide range of subjects, with the aim of avoiding some of the polemics that have previously accompanied it. The central thesis of this book is that putting the work of Reinhold Niebuhr and Christian realism in dialogue with contemporary virtue theory is a profitable undertaking. An introductory essay argues against locating Niebuhr as a consequentialist and in favour of thinking of his work in terms of a dispositional ethics Contributors take different positions on whether Niebuhr's dispositional ethics should be considered a form of virtue ethics or an alternative to virtue ethics. Several of the articles relate Niebuhr and Christian realism to particular virtues. Throughout there is an appreciation of the ways in which any Niebuhrian approach to dispositional ethics or virtue must be shaped by a sense of tragedy, paradox, or irony. The most moral disposition will be one which includes doubts about its own virtue. This volume allows for a repositioning of Niebuhr in the context of contemporary moral theory as well as a rereading of the tradition of virtue ethics in the light of a distinctly Protestant, Christian realist and paradoxical view of virtue. As a result, it will be of great interest to scholars of Niebuhr and Christian Ethics and scholars working in Moral Philosophy and the Philosophy of Religion more generally.

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.

'I desire mercy, not sacrifice'. Echoing Hosea, Jesus defends his embrace of the unclean in the Gospel of Matthew, seeming to privilege the prophetic call to justice over the Levitical pursuit of purity. And yet, as missional faith communities are well aware, the tensions and conflicts between holiness and mercy are not so easily resolved. In an unprecedented fusion of psychological science and theological scholarship, Richard Beck describes the pernicious (and largely unnoticed) effects of the psychology of purity upon the life and mission of the church.

Sacred Nature examines the crisis of environmental degradation through the prism of religious naturalism, which seeks rich spiritual engagement in a world without a god. Jerome Stone introduces students to the growing field of religious naturalism, exploring a series of questions about how it addresses the environmental crises, evaluating the merits of public prophetic discourse that uses the language of spirituality. He presents and defends the concept of religious naturalism while drawing out the implications of religious naturalism for addressing some of the major environmental issues facing humans today. This book is designed for undergraduate and graduate students, as well as scholars specializing in contemporary religious thought or environmental studies.

Winner of the 2018 American Board and Academy of Psychoanalysis (ABAPsa) prize for best Edited book Temporality has always been a central preoccupation of modern philosophy, and shame has been a major theme in contemporary psychoanalysis. To date, however, there has been little examination of the critical connection between these core experiences. Although they deeply implicate each other, no single book has focused upon their profound interrelationship. Temporality and Shame highlights the many dimensions of that reality. A core point of this book is that shame can be a teacher, and a crucial one, in evaluating our ethical and ontological position in the world. Granting the fact that shame can be toxic and terrible, we must remember that it is also what can orient us in the difficult task of reflection and consciousness. Shame enables us to become more fully present in the world and authentically engage in the flow of temporality and the richness of its syncopated dimensionality. Such a deeply honest ethos, embracing the jarring awareness of shame and the always-shifting temporalities of memory, can open us to a fuller presence in life. This is the basic vision of Temporality and Shame. The respective contributors discuss temporality and shame in relation to clinical and theoretical aspects of psychoanalysis, philosophy, anthropology, and genocide, as well as the question of evil, myth and archetype, history and critical studies, the 'discipline of interiority', and literary works. Temporality and Shame provides valuable insights and a rich and engaging variety of ideas. It will appeal to psychotherapists and psychoanalysts, philosophers and those interested in the basic philosophical grounds of experience, and anthropologists and people engaged in cultural studies and critical theory.

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.

Introducing Christian Ethics helps Christians form a sound basis for making ethical decisions in today's complex postmodern world. Raising 14 key ethical questions on today's most pressing issues including abortion, war, sexual ethics, capital punishment, and more, Scott Rae guides his readers in making moral choices wisely. Based on the best-selling college and seminary ethics textbook Moral Choices, this book distills nearly two decades of teaching and study into a succinct and user-friendly volume. It is an ideal primer for pastors, students, and everyday Christians who desire engagement with the world around them in an intelligent and informed manner. Teaching and study resources for the book, including additional video clips based on the questions corresponding to each chapter, make it ideal for use in the classroom as well as for pastors and for teaching settings within the church. Resources are available through ZondervanAcademic.com.

Devoted to Nature explores the religious underpinnings of American environmentalism, tracing the theological character of American environmental thought from its Romantic foundations to contemporary nature spirituality. During the Gilded Age and the Progressive Era, religious sources were central to the formation of the American environmental imagination, shaping ideas about the natural world, establishing practices of engagement with environments and landscapes, and generating new modes of social and political interaction. Building on the work of seminal environmental historians who acknowledge the environmental movement's religious roots, Evan Berry offers a potent theoretical corrective to the narrative that explained the presence of religious elements in the movement well into the twentieth century. In particular, Berry argues that an explicitly Christian understanding of salvation underlies the movement's orientation toward the natural world. Theologically derived concepts of salvation, redemption, and spiritual progress have not only provided the basic context for Americans' passion for nature but have also established the horizons of possibility within the national environmental imagination.

Ethics in Crisis offers a constructive proposal for the shape of contemporary Christian ethics drawing on a new and persuasive interpretation of the ethics of Karl Barth. David Clough argues that Karl Barth's ethical thought remained defined by the theology of crisis that he set out in his 1922 commentary on Romans, and that his ethics must therefore be understood dialectically, caught in an unresolved tension between what theology must and cannot be. Showing that this understanding of Barth is a resource for contemporary constructive accounts of Christian ethics, Clough points to a way beyond the idolatry of ethical absolutism on the one hand, and the apostasy of ethical postmodernism on the other.

Central to the lives of the religiously committed are not simply religious convictions but also religious practices. The religiously committed, for example, regularly assemble to engage in religious rites, including corporate liturgical worship. Although the participation in liturgy is central to the religious lives of many, few philosophers have given it attention. In this collection of essays, Terence Cuneo turns his attention to liturgy, contending that the topic proves itself to be philosophically rich and rewarding. Taking the liturgical practices of Eastern Christianity as its focal point, Ritualized Faith examines issues such as what the ethical importance of ritualized religious activities might be, what it is to immerse oneself in such activities, and what the significance of liturgical singing and iconography are. In doing so, Cuneo makes sense of these liturgical practices and indicates why they deserve a place in the religiously committed life.

Does God's existence make a difference to how we explain morality? Mark C. Murphy critiques the two dominant theistic accounts of morality-natural law theory and divine command theory-and presents a novel third view. He argues that we can value natural facts about humans and their good, while keeping God at the centre of our moral explanations. The characteristic methodology of theistic ethics is to proceed by asking whether there are features of moral norms that can be adequately explained only if we hold that such norms have some sort of theistic foundation. But this methodology, fruitful as it has been, is one-sided. God and Moral Law proceeds not from the side of the moral norms, so to speak, but from the God side of things: what sort of explanatory relationship should we expect between God and moral norms given the existence of the God of orthodox theism? Mark C. Murphy asks whether the conception of God in orthodox theism as an absolutely perfect being militates in favor of a particular view of the explanation of morality by appeal to theistic facts. He puts this methodology to work and shows that, surprisingly, natural law theory and divine command theory fail to offer the sort of explanation of morality that we would expect given the existence of the God of orthodox theism. Drawing on the discussion of a structurally similar problem-that of the relationship between God and the laws of nature-Murphy articulates his new account of the relationship between God and morality, one in which facts about God and facts about nature cooperate in the explanation of moral law.

Virtues and Their Vices is the only extant contemporary, comprehensive treatment of specific virtues and, where applicable, their competing vices. Each of the essays, written exclusively for this volume, not only locates discussion of that virtue in its historical context, but also advances the discussion and debate concerning the understanding and role of the virtues. Each of the first four sections focuses on a particular, historically important class of virtues: the cardinal virtues, the capital vices (or 'seven deadly sins') and the corrective virtues, intellectual virtues, and the theological virtues. The final section discusses the role virtue theory and the virtues themselves play in a number of disciplines, ranging from theology and political theory to neurobiology and feminism. The treatment of the virtues in this present volume is sensitive to the historical heritage of the virtues, including their theological heritage, without paying undue attention to the historical and theological issues. Virtues and Their Vices engages contemporary philosophical scholarship as well as relevant scholarship from related disciplines throughout. It is a unique and compelling addition to the philosophical treatment of the virtues as well as their import in a wide spectrum of disciplines.

This book collection is a celebration of women who speak truth to power in the public square. A perfect fit for undergraduate students of rhetoric, gender, religion and history, Women's Voices of Duty and Destiny showcases the speech texts of 14 women addressing societal issues from the values of their religious beliefs and discourse communities. Between the tensions of the duty of gender roles and human destiny, these global voices representing different time periods and religions address the thematic issues of faith, society, education, reform, freedom and peacemaking. Written in clear, straightforward language, students will directly encounter the words and voices of leaders who strive to make the world better for all in the quest for human dignity. Each speaker seeks to forward the transcendent value of human freedom as reinforced by her explicit references to the divine. This collection is appropriate for 200-400 level undergraduate classes and offers a broad sampling of women who speak in the public square.

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

In Ricoeur on Moral Religion, James Carter argues that Paul Ricoeur's later philosophical writings provide a highly instructive interpretive key with which to assess his philosophical project as a whole. This first systematic study of the 'later Ricoeur' offers a critical yet sympathetic reconstruction of Ricoeur's hermeneutics of ethical life, which demonstrates his significant contribution to contemporary philosophy of religion and moral philosophy. What emerges is a clear and distinctive moral religion that binds humans together universally on the basis of the life they share as capable beings. Carter also uncovers a hitherto unforeseen thread in Ricoeur's writings concerning ethical life, pulled through his own readings of Spinoza, Aristotle, and Kant. Ricoeur's hermeneutics is structured by a Kantian architectonic informed at different levels by these three philosophers, who ground a rich, holistic, and ultimately rationalist account of ethical life and religion that resists the trappings of both positivism and postmodernism.

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.

This book is a collection of essays presented at the conference on "Sustaining Ethical Leadership: An Interdisciplinary Conversation", Ottawa, Canada, 2009. The driving idea behind the conference was to encourage an interdisciplinary enquiry regarding the nature of ethical leadership in contemporary times and to work out its implications in various domains of human life and action. Contributors examine the concept of ethical leadership from different intellectual and philosophical standpoints, and provide with an insightful analysis. They touch upon social, political, economic, cultural, and environmental aspects of ethical decision making, emphasizing the importance of intellectual clarity and moral integrity in the process. The book is divided into three parts, each focusing on a specific aspect of ethical leadership. In the first section the theoretical and philosophical issues pertaining to the foundations of ethical leadership are explored, whereas the second and third sections bring out the practical and contemporary challenges regarding the manifestation of ethical leadership. This book is a collection of essays presented at the conference on "Sustaining Ethical Leadership: An Interdisciplinary Conversation", Ottawa, Canada, 2009. The driving idea behind the conference was to encourage an interdisciplinary enquiry regarding the nature of ethical leadership in contemporary times and to work out its implications in various domains of human life and action. Contributors examine the concept of ethical leadership from different intellectual and philosophical standpoints, and provide with an insightful analysis. They touch upon social, political, economic, cultural, and environmental aspects of ethical decision making, emphasizing the importance of intellectual clarity and moral integrity in the process. The book is divided into three parts, each focusing on a specific aspect of ethical leadership. In the first section the theoretical and philosophical issues pertaining to the foundations of ethical leadership are explored, whereas the second and third sections bring out the practical and contemporary challenges regarding the manifestation of ethical leadership.