As college students develop their identities and construct their worldviews, they commonly wrestle with fundamental questions such as "Why be moral?" Taking into account feedback he has received from students and colleagues, William Mattison has crafted "Introducing Moral Theology," a masterful basic text on Catholic moral theology. This work provides a solid overview of classical virtue ethics (i.e., temperance, prudence, fortitude, and justice) as well as the theological virtues (i.e., faith, hope, and love). The book includes study questions, terms and definitions, bibliographies, and case studies on timely, thorny issues such as premarital sex and euthanasia. Readers will also note that "Introducing Moral Theology" draws deeply on Thomas Aquinas's "Summa Theologiae," While written primarily to and from a Roman Catholic perspective, this text will appeal to a wide swathe of Christian academics and believers interested in theology and ethics.

"Those of us who regularly teach introductory courses in theological ethics know how difficult it can be to present the relevant theories and issues in an effective way. So it is very high praise indeed when I say that Mattison has written a first-rate textbook for beginners in this challenging field. Appropriating Aquinas's organizing principle of the virtues, he draws together the main strands of the Catholic moral tradition in such a way as to reveal its inner logic, and to present this in a clear, accessible, and attractive way. He wears his considerable learning lightly, and while he clearly aims to present traditional Catholic moral teachings, he does so in a way that invites thoughtful engagement and dialogue. This would be suitable in anumber of undergraduate and seminary contexts, and scholars in the field will find much of value here as well."--Jean Porter, Rev. John A. O'Brien Professor of Theology, University of Notre Dame

"The new wave in theology is virtue ethics, and Mattison rides it to new systematic heights. He lays out the role of virtue in the good life, shows how virtue relates morality to the rest of theology, then applies virtue ethics to concrete quandaries of Christian living today. Designed as an engaging classroom text, this book will also interest scholars of ethical theory."--Lisa Sowle Cahill, Monan Professor of Theology, Boston College

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

As humans, we want to live meaningfully, yet we are often driven by impulse. In Religion and the Meaning of Life, Clifford Williams investigates this paradox – one with profound implications.

Delving into felt realities pertinent to meaning, such as boredom, trauma, suicide, denial of death, and indifference, Williams describes ways to acquire meaning and potential obstacles to its acquisition. This book is unique in its willingness to transcend a more secular stance and explore how one's belief in God may be relevant to life's meaning.

Religion and the Meaning of Life's interdisciplinary approach makes it useful to philosophers, religious studies scholars, psychologists, students, and general readers alike. The insights from this book have profound real-world applications – they can transform how readers search for meaning and, consequently, how readers see and exist in the world.

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.

Traditionally, Catholic moral theology has been based upon an approach that over-emphasized the role of normative ethics and subsequently associated moral responsibility with following or disobeying moral rules. Reframing Catholic Theological Ethics offers an alternative ethical method which, without destroying any of the valuable insights of normative ethics, reorients the discipline to consider human motivation and intention before investigating behavioural options for realizing one's end. Evidence from the New Testament warrants the formation of a teleological method for theological ethics which is further elaborated in the approach taken by Thomas Aquinas. Unfortunately, the insights of the latter were misinterpreted at the time of the counter-reformation. Joseph A. Selling's analysis of moral theological textbooks demonstrates the entrenchment of a normative method aimed at identifying sins in service to the practice of sacramental confession. With a firm basis in the teaching of Vatican II, the 'human person integrally and adequately considered' provides the fundamental criterion for approaching ethical issues in the contemporary world. The perspective then turns to the crucial question of describing the ends or goals of ethical living by providing a fresh approach to the concept of virtue. Selling concludes with suggestions about how to combine normative ethics with this alternative method in theological ethics that begins with the actual, ethical orientation of the human person toward virtuous living.

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

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.

Imitating Christ in Magwi: An Anthropological Theology achieves two things. First, focusing on indigenous Roman Catholics in northern Uganda and South Sudan, it is a detailed ethnography of how a community sustains hope in the midst of one of the most brutal wars in recent memory, that between the Ugandan government and the rebel Lord's Resistance Army. Whitmore finds that the belief that the spirit of Jesus Christ can enter into a person through such devotions as the Adoration of the Eucharist gave people the wherewithal to carry out striking works of mercy during the conflict, and, like Jesus of Nazareth, to risk their lives in the process. Traditional devotion leveraged radical witness. Second, Gospel Mimesis is a call for theology itself to be a practice of imitating Christ. Such practice requires both living among people on the far margins of society - Whitmore carried out his fieldwork in Internally Displaced Persons camps - and articulating a theology that foregrounds the daily, if extraordinary, lives of people. Here, ethnography is not an add-on to theological concepts; rather, ethnography is a way of doing theology, and includes what anthropologists call "thick description" of lives of faith. Unlike theology that draws only upon abstract concepts, what Whitmore calls "anthropological theology" is consonant with the fact that God did indeed become human. It may well involve risk to one's own life - Whitmore had to leave Uganda for three years after writing an article critical of the President - but that is what imitatio Christi sometimes requires.

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.

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.

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.

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.

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.

Rabbinic tales of drought, disaster, and charismatic holy men illuminate critical questions about power, ethics, and ecology in Jewish late antiquity. Through a sustained reading of the Babylonian Talmud's tractate on fasts in response to drought, this book shows how Bavli Ta'anit challenges Deuteronomy's claim that virtue can assure abundance and that misfortune is an unambiguous sign of divine rebuke. Employing a new method for analyzing lengthy talmudic narratives, Julia Watts Belser traces complex strands of aggadic dialectic to show how Bavli Ta'anit's redactors articulate a strikingly self-critical theological and ethical discourse. Bavli Ta'anit castigates rabbis for misuse of power, exposing the limits of their perception and critiquing prevailing obsessions with social status. But it also celebrates the possibilities of performative perception - the power of an adroit interpreter to transform events in the world and interpret crisis in a way that draws forth blessing.

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.

In the context of growing concern over climate change and other environmental pressures, Biblical Prophets and Contemporary Environmental Ethics explores what an ecological reading of the biblical text can contribute to contemporary environmental ethics. The Judaeo-Christian tradition has been held partly to blame for a negative attitude to creation - one that has legitimised the exploitative use of the earth's resources. Hilary Marlow explores some of the thinking in the history of the Christian tradition that has contributed to such a perception, before discussing a number of approaches to reading the Old Testament from an ecological perspective. Through a detailed exegetical study of the texts of the biblical prophets Amos, Hosea, and First Isaiah, Marlow examines the portrayal of the relationship between YHWH the God of Israel, humanity and the non-human creation. In the course of this exegesis, searching questions emerge: what are the various understandings of the non-human creation that are present in the text? What assumptions are made about YHWH's relationship to the created world and how he acts within it? And what effect do the actions and choices of human beings have on the created world? Following this close textual study, Marlow examines the problem of deriving ethical norms from the biblical text and discusses some key ethical debates in contemporary environmental theory. The book explores the potential contribution of the biblical exegesis to such debates and concludes by proposing an inter-relational model for reading the Old Testament prophets in the light of contemporary environmental ethics.

This popular textbook has been thoroughly revised and updated to reflect recent global developments, whilst retaining its unique and compelling narrative-style approach. Using ancient stories from diverse religions, it explores a broad range of important and complex moral issues, resulting in a truly reader-friendly and comparative introduction to religious ethics. * A thoroughly revised and expanded new edition of this popular textbook, yet retains the unique narrative-style approach which has proved so successful with students * Considers the ways in which ancient stories from diverse religions, such as the Bhagavad Gita and the lives of Jesus and Buddha, have provided ethical orientation in the modern world * Updated to reflect recent discussions on globalization and its influence on cross-cultural and comparative ethics, economic dimensions to ethics, Gandhian traditions, and global ethics in an age of terrorism * Expands coverage of Asian religions, quest narratives, the religious and philosophical approach to ethics in the West, and considers Chinese influences on Thich Nhat Hanh s Zen Buddhism, and Augustine s Confessions * Accompanied by an instructor s manual (coming soon, see www.wiley.com/go/fasching) which shows how to use the book in conjunction with contemporary films

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.

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.

In the wake of the economic crisis, few questions are more pressing than those around the ethics of finance and economics. Theology and Economic Ethics seeks to expand the self-critical resources of contemporary theological economic ethics by bringing the method of a pre-modern thinker, Martin Luther (1483-1546), into interaction with that of a modern contribution to social ethics, the Swiss theologian Arthur Rich (1910-92). The work is undertaken through a close engagement with a selected publication of Luther (his 1519/20 Grosser Sermon von dem Wucher) and of Rich (his masterwork, Wirtschaftsethik, published in two volumes in 1984 and 1990 respectively). It is the first substantial treatment in English of Rich's magnum opus. Sean Doherty introduces Luther's sermon on usury, situates it in its context, then provides a commentary on this work, discussing how Luther brings key theological motifs to bear on a particular economic question. The study proceeds with a sketch of Arthur Rich's life and work, and presents Rich's method as set out in Wirtschaftsethik. Doherty illuminates Rich's understanding of ethics, his approach to Scripture, and his adoption of the thought of Max Weber and John Rawls. Bringing insights from the study of Luther to bear in an analysis of Rich's method, Doherty questions some of Rich's assumptions, and notes ways in which a more self-critical approach could have made his project more successful. Finally, the book makes tentative suggestions as to the wider applicability of these findings for a Christian approach to economic ethics.

This book proposes a methodological framework for an ethical reading of Old Testament narrative and demonstrates its benefits and validity by providing an exemplary reading of the story of Josiah in Kings. Part One delineates the meaning of "ethical reading" practised in the work. The theoretical framework is critically adopted from Martha Nussbaum. This approach to ethics does not extract general rules out of story, rather it allows the reader to appreciate the world of the story itself, which is analogous with real life. Part Two expounds "synchronic literary criticism anchored in discourse analysis" and elucidates its use for ethical reading of Old Testament narrative. Part Three offers exemplary ethical readings and shows how discourse analysis can help the literary issues such as plot delimitation and characterisation. Through the ethical commentary of the story of Josiah, the theme of contingency in life can be noticed to prevail in the story. When contingency in life is accepted as a real part of the human moral life, understanding of ethics should be enlarged so that it may be coped with properly. Here ethics is understood in terms of practical wisdom that can be used for ethical improvisation for ever-changing situations. The particularities in Old Testament narrative are useful features that make the reader perceptive to the complexity of life and thus train practical wisdom; and the literary and discourse-analytical approach makes the most of the genre-characteristics of Old Testament narrative, which realistically reflects the complexity of moral life.