In the late 1970s, Dieter Georgi would begin his New Testament ethics class by speaking of hunger. In lectures that moved us students to tears, he spoke of the absolute necessity of placing ethics into real-world, tangible contexts, since the biblical writings emerged from specific contexts.
A theological engagement with the current global environmental crisis needs to do four things. It needs to show a thorough grasp of the scientific and historical context in which these questions are being discussed.
Two stories run through this book. The first is about the devastation of Crow culture in the 19th century as whites settled the region that is now southeastern Montana and northern Wyoming; the second concerns not the devastation of Crow culture but the vulnerability of our own culture after the events of 9/11.
To reimagine Christian ethics, Samuel Wells draws on the liturgy as his chief resource. That he does so in accessible prose without pausing to wrangle with other ethicists is welcome enough—all pastors and many laypeople could read this book profitably.
To read the papers or watch the news, one would think that sex and gender are the only issues facing Christians today. Christian thought about war and injustice, or about how to believe in God in this postmodern age, almost never makes the headlines.
A human rightslawyer, Ralston Deffenbaugh has since 1991 been president of Lutheran Immigration and Refugee Service, an agency of the Evangelical Lutheran Church in America, the Lutheran Church–Missouri Synod and the Latvian Evangelical Lutheran Church in America. He previously represented the Lutheran World Federation at the United Nations.
Philosopher Immanuel Kant argued that it is always wrong to treat a person or a people purely as a means to an end. According to Kant, to say nothing of common moral sense, human beings are subjects and as such should never to be treated as mere instruments or objects. And yet it seems that the U.S.
This collection of 36 individual contributions treats numerous moral issues from the perspective of what might be termed liturgical ethics—the view that the Christian moral life ought to be grounded not in philosophical or even theological theories but in the worship life of the church.