This book explores some current issues on the borderland between moral philosophy and Christian theology. Particular attention is paid to the issues at stake between liberals and communitarians and the dispute between realists, non-realists and quasi-realists. In the course of the discussion the writings of Alasdair MacIntyre, George Lindbeck and Stanley Hauerwas are examined. While sympathetic to many of the typical features of post-liberalism, the argument is critical at selected points in seeking to defend realism and accommodate some aspects of liberalism. The position that emerges is more neo-Barthian than post-liberal. In maintaining the distinctiveness of Christian ethics and community, the book also seeks to acknowledge common moral ground held by those within and without the church.
Concisely critiquing the internal contradictions and practical limitations of the social contract theory espoused by John Locke and John Rawls, Timothy Beach-Verhey presents a covenantal theory for political life based on H. Richard Niebuhr's theology of radical monotheism. Beach-Verhey challenges sectarian interpretations of Niebuhr's theology and cogently demonstrates that a properly understood, theocentric, covenantal social theory can unite a diverse people in a shared polity. In so doing, he shows how such an understanding of both liberal democratic practices and Christian norms can provoke both the moral vision and the virtues that are required for robust, open, and engaged public life. Robust Liberalism makes a powerful contribution to contemporary discussion of American public discourse.
For more than a millennium, beginning in the early Middle Ages, most Western Christians lived in societies that sought to be comprehensively Christian--ecclesiastically, economically, legally, and politically. That is to say, most Western Christians lived in Christendom. But in a gradual process beginning a few hundred years ago, Christendom weakened and finally crumbled. Today, most Christians in the world live in pluralistic political communities. And Christians themselves have very different opinions about what to make of the demise of Christendom and how to understand their status and responsibilities in a post-Christendom world. Politics After Christendom argues that Scripture leaves Christians well-equipped for living in a world such as this. Scripture gives no indication that Christians should strive to establish some version of Christendom. Instead, it prepares them to live in societies that are indifferent or hostile to Christianity, societies in which believers must live faithful lives as sojourners and exiles. Politics After Christendom explains what Scripture teaches about political community and about Christians' responsibilities within their own communities. As it pursues this task, Politics After Christendom makes use of several important theological ideas that Christian thinkers have developed over the centuries. These ideas include Augustine's Two-Cities concept, the Reformation Two-Kingdoms category, natural law, and a theology of the biblical covenants. Politics After Christendom brings these ideas together in a distinctive way to present a model for Christian political engagement. In doing so, it interacts with many important thinkers, including older theologians (e.g., Augustine, Aquinas, and Calvin), recent secular political theorists (e.g., Rawls, Hayek, and Dworkin), contemporary political-theologians (e.g., Hauerwas, O'Donovan, and Wolterstorff), and contemporary Christian cultural commentators (e.g., MacIntyre, Hunter, and Dreher). Part 1 presents a political theology through a careful study of the biblical story, giving special attention to the covenants God has established with his creation and how these covenants inform a proper view of political community. Part 1 argues that civil governments are legitimate but penultimate, and common but not neutral. It concludes that Christians should understand themselves as sojourners and exiles in their political communities. They ought to pursue justice, peace, and excellence in these communities, but remember that these communities are temporary and thus not confuse them with the everlasting kingdom of the Lord Jesus Christ. Christians' ultimate citizenship is in this new-creation kingdom. Part 2 reflects on how the political theology developed in Part 1 provides Christians with a framework for thinking about perennial issues of political and legal theory. Part 2 does not set out a detailed public policy or promote a particular political ideology. Rather, it suggests how Christians might think about important social issues in a wise and theologically sound way, so that they might be better equipped to respond well to the specific controversies they face today. These issues include race, religious liberty, family, economics, justice, rights, authority, and civil resistance. After considering these matters, Part 2 concludes by reflecting on the classical liberal and conservative traditions, as well as recent challenges to them by nationalist and progressivist movements.
The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that both believers and secular people must move towards new forms of solidarity.
The church has been invaded. The Christian Left unveils how liberal thought has entered America's sanctuaries, exchanging the Trinity of the Father, Son, and Holy Spirit for the trinity of diversity, acceptance, and social justice. This in-depth look at church history, world politics, and pop culture masterfully exposes the rise and agenda of the Christian Left. Readers will learn how to: Identify and refute the lies of the Christian Left Uncover the meaning of love as Jesus defined it Navigate controversial subjects such as abortion, gender identity, and the doctrine of hell Gain confidence in upholding biblical values Come face-to-face with the person of Jesus, who is neither left nor right but the embodiment of truth and grace Be equipped with a strong understanding of issues facing the church today and empowered to elevate God's truth, justice, and wisdom.
The eudaimonia gap -- The theological virtue of hope in Aquinas -- Rejoicing in hope -- Presumption and moral reform -- Despair and consolation -- The problem of worldliness -- Hope and the earthly city
This book defends the controversial 'absolute view' of lying, which maintains that an assertion contrary to the speaker's mind is always wrong, regardless of the speaker's intentions. Whereas most people believe that a lie told for a good cause, such as protecting Jews from discovery by Nazis, is morally acceptable, Christopher Tollefsen argues that Christians should support the absolute view. He looks back to the writings of Augustine and Aquinas to illustrate that lying violates the basic human goods of integrity and sociality and severely compromises the values of religion and truth. He critiques the comparatively permissive views espoused by Cassian, Bonhoeffer, and Niebuhr and argues that lies often jeopardize the good causes for which they are told. Beyond framing a moral absolute against lying, this book explores the questions of to whom we owe the truth and when, and what steps we may take when we should not give it.
