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God gave Israel the Year of Jubilee as a social reset. Taken together with Sabbath laws and gleaning laws (laws dealt with the harvest season), it was a way to celebrate God's gifts and put the pieces of a broken society back together again. These Old Testament economic ethics were highly practical laws with a theological vision that, if enacted, would set Israel apart as a just society in the midst of a cruel, greedy, and unjust world—not unlike our present day. José Humphreys and Adam Gustine take a close look at the economic ethics and practices of the Old Testament.

In A Burning House, Brandon Washington contends that American Evangelicalism is a house ablaze: burning in the destructive fires of discrimination and injustice. The stain of segregation remains prevalent, not only in our national institutions, but also in our churches, and this has long tarnished the witness of Christianity and hampered our progress toward a Christ-like vision of Shalom—peace, justice, and wholeness—in the world. Common doctrine may unite black and white evangelicals, but rifts such as social ethics and cultural influences still separate us.

Decrying the ignorance that masquerades as purity or godly sexuality, Jenson summons the liberal and conservative church alike to repentance and maturity in our understanding and experience of sex and spirituality. A lifeless and unbiblical “ethic” rooted in gnostic, platonic, and enlightenment thinking has sapped the spiritual vitality of the sexual experience for millions of Christians who do not know how to have a healthy relationship with the body and its natural desires.

In Seven Statist Sins, Chris Hume provides seven indictments against the civil government of the United States. In so doing, he provides the path for repentance necessary to see blessing in the land. Sound interesting? The author thinks so too! Listen to Seven Statist Sins today.

Die moderne Kultur wird zunehmend von Fragen und Antworten rund um die sexuelle Identität beeinflusst – ob im öffentlichen Diskurs oder bei kulturellen Trends. Jedes gesellschaftliche Phänomen hat seine historischen Wurzeln. Von Augustinus, über Rousseau bis hin zu Marx oder Freud sind unterschiedliche Auffassungen des Selbst vorgestellt worden. Im 20. Jahrhundert wurden diese Konzepte des Selbst nicht nur psychologisiert und eng mit der Sexualität verschränkt, sondern unter dem Einfluss von Leuten wie Reich, Marcuse und anderen ebenfalls zu einer politischen Angelegenheit gemacht.

Nothing that God created is the source of our human temptation. To the contrary! The human body is the crown of God's creation—consummated by his declaration that it was good. That God's people are unable to view the body without sinning is not an indictment of the body itself, but of the immaturity of the post-modern evangelical mind.

This brief introduction surveys Christian thinking on an array of topics related to security and peace from a just war perspective. Drawing primarily on Scripture and theology, Eric Patterson explores the moral dimensions of order, justice, and peace in light of key Christian doctrines such as love of neighbor, stewardship, vocation, and sphere sovereignty.

"A Arte Não Precisa de Justificativa" é uma leitura para todos os cristãos que desejam usar seus talentos para a glória daquele que os presenteou. É um chamado aos artistas, artesãos e músicos cristãos para que chorem, orem, pensem e trabalhem. Para o autor, qualquer discussão sobre o papel da arte deve ser precedida por uma afirmação básica: a arte não precisa de justificativa — nem por motivos religiosos ou propósitos evangelísticos, nem por fins econômicos ou políticos.

Being pro-life means that not only do we see abortion as a murder, but we also see our apathy against injustice toward outside of the womb as a coconspirator in the fight for life. It means that we fight for racial equality. It means that we love the woman walking into the abortion clinic passionately with the love of Christ, and it means we embrace life no matter what label may be attached to a person's identity.

In a world dominated by things, we must work hard to account for one another's personhood. We need to cultivate relational structures that honor every human's dignity in vital interpersonal community. The theological and philosophical framework known as personalism can help guide us toward such a culture. Drawing from a wide range of thought leaders, including Martin Luther King Jr. and Pope John Paul II, Paul Louis Metzger presents a personalist moral vision founded on the Christian ideals of faith, hope, and love.

In this book, Kevin W. Hector argues that we can understand Christianity as a set of practices designed to transform one’s way of perceiving and being in the world. Hector examines practices that reorient us to God (imitation, corporate singing, eating together, friendship, and like-mindedness), that transform our way of being in the world (prayer, wonder, laughter, lament, and vocation), and that reshape our way of being with others (benevolence, looking for the image of God in others, forgiveness, and activism).

Jesus told his followers that the entirety of the Old Testament’s law is encapsulated in the commands to love God and to love their neighbors as themselves. In Reforming Criminal Justice: A Christian Proposal, Matthew T. Martens argues that love of neighbor must be the animating force for true reformation of the criminal justice system, obligating us to seek the best for both the criminally victimized and the criminally accused.

Do you remember when relativism was the nemesis of Christians and all people of right reason? This idea that “you have your truth and I have mine” was so pervasive and insidious that Pope Benedict XVI warned it was a “dictatorship” that threatened all our freedoms. Then, seemingly overnight, we’re being told that it’s not a problem anymore. Why? Because in today’s “woke” world, most people are now moralists, not relativists. They impose a litany of new, seemingly absolute “commandments” to make sure we’re never racist, sexist, judgmental or bigoted.

Should Christians be politically withdrawn, avoiding participation in politics to maintain their prophetic voice and to keep from being used as political pawns? Or should Christians be actively involved, seeking to utilize political systems to control the levers of power? In Jesus and the Powers, N. T. Wright and Michael F. Bird call Christians everywhere to discern the nature of Christian witness in fractured political environments.

In his first major work since The Universal Christ, one of our most prominent spiritual voices offers a wholehearted and hope-filled model for the world today, grounded in the timeless wisdom of the Hebrew prophets. How do we live compassionately in a time of violence and despair? What can we do with our private disappointments and the anger we feel in such an unjust world? In his most personal book yet, Richard Rohr turns to the writings of the Jewish prophets, revealing how some of the lesser-read books of the Bible offer us a crucial path forward today.

Hyper-individualism and consumerism are failing to satisfy our hunger for meaning. We face an identity crisis in which real community is increasingly hard to find. The culture wars have been painful and polarizing and have proved a poor way to agree any kind of moral standards. Is it even possible to find a vision for goodness that can bring us together? Rumors of a Better Country addresses our hunger for justice and a better way of living by awakening our moral imagination to the potential of a trusting community.

Beyond Virtue Ethics offers a distinctive approach to virtue ethics, arguing not simply for the importance of "struggle" to virtue ethics, but that "struggle" itself is a manifestation of virtue. In doing this, Stephen M. Meawad offers a way of thinking about virtue not simply as a perfected state, but as a state that is to a greater or lesser degree a manifestation of the ideal itself, which is not attainable.

While teaching ethics is universally applauded, how one goes about it is much more difficult and contested than is often recognized. On Teaching and Learning Christian Ethics addresses what it means to teach and learn ethics through a thorough comparison of two ethicists, Henry Sidgwick and F. D. Maurice. Where Sidgwick understood ethics as developing a method for guiding voluntary action to what is right, Maurice maintained that ethics concerns life as a whole, and that requires placing it within a metaphysical and theological realm in which the good is much more definitive than right.

Does the Bible really teach that you're supposed to yield your rights? What's the right way to look at the issue of rights? Have you ever been accused of being bitter? Maybe you thought you really weren't, but how can you tell? Is that "root of bitterness" truly as insidious in your heart as some have suggested? How can you use other Scriptures to help you recognize it?

John Montgomery examines legal and ethical issues surrounding the questions of suicide and assisted suicide, the issues in health care: rights of the unborn, ethics in a changing health care system, and human dignity in birth and death: a question of values.