The transformation of the Roman world from polytheistic to Christian is one of the most sweeping ideological changes of premodern history. At the center was sex. Kyle Harper examines how Christianity changed the ethics of sexual behavior from shame to sin, and shows how the roots of modern sexuality are grounded in an ancient religious revolution. “Harper brings a classicist’s expertise to this rich, provocative account of early Christian attempts to transform Roman sexual culture and the understandings of the body, property, sexuality, and the cosmos that formed its basis. This important contribution contextualizes Christian Scripture in a more exhaustive and extensive way than most theological and biblical studies treatments do. The author shows how Christian preaching and teaching responded to social customs and understandings. He indicates the ways in which Christians both borrowed and transformed notions of fate, fortune, and self-control found in classical novels and other Christian literature. Harper also traces the arc of development of Christian sexual ethics into the first few centuries of the church, showing that not only Paul but other Christian writers and theologians as well were deeply shaped by cultural debates over the sexual role of slaves and the value of virginity. Students of classics, Christian ethics, and the New Testament will find this outstanding book indispensable.” ~ A. W. Klink in Choice
Author Matthew Rueger openly embraces this hot topic, writing compassionately with a father’s heart and adamantly with a fierce determination to outline the truth from a reasoned, conservative Christian perspective. This book came to life following a series of presentations that Rueger gave on the subjects of homosexuality and same-sex marriage. The audience? A skeptical, secular-minded bunch of college students in their ethics class at Iowa State University. Christians need to expect the unpleasant from their opponents, arm themselves with answers to common objections, and speak in clarity and love. Rueger shares a game plan for families and churches facing the future, moving from important accounts of history to the tangles of the twenty-first century.
Scott Smith, carefully and consciously, with philosophical rigor and clarity of word, offers a defense of moral knowledge that is tightly tethered to more ancient, and Christian, understandings of the good, the true and the beautiful. The result is a compelling case for why philosophical naturalism, including its cousin, nominalism, must be rejected by anyone who sincerely seeks after moral knowledge. Smith’s greatest accomplishment in this book, however, is the way in which he interacts, at a high level, with contemporary philosophical schools of thought and ancient traditions in a way fully accessible to the educated layman and college student. ~ Francis J. Beckwith
Even the precept of doing unto others as we would have them do unto us has no true foundation other than conscience and sentiment; for where is the precise reason for me, being myself, to act as if I were another, especially when I am morally certain of never finding myself in the same situation? And who will guarantee me that in very faithfully following this maxim I will get others to follow it similarly with me? The wicked man gets advantage from the just man’s probity and his own injustice. He is delighted that everyone, with the exception of himself, be just. This agreement, whatever may be said about it, is not very advantageous for good men. When the strength of an expansive soul makes me identify myself with my fellow, and I feel that I am, so to speak, in him, it is in order not to suffer that I do not want him to suffer. I am interested in him for love of myself, and the reason for the precept is in nature itself, which inspires in me the desire of my well-being in whatever place I feel my existence. From this I conclude that it is not true that the precepts of natural law are founded on reason alone. They have a base more solid and sure. Love of men derived from love of self is the principle of the human justice. The summation of all morality is given by the Gospel in its summation of the law.
Although typically separated, philosophy and New Testament theology are mutually beneficial for the understanding of the distinctive wisdom that guides Christian thought and life. The Wisdom of the Christian Faith fills a major gap in the literature on the philosophy of religion. It is the first book on the philosophy of religion to be authored entirely by philosophers while directly engaging themes of wisdom in the Christian tradition. The book consists of all new essays, with contributions from John Cottingham, Paul Gooch, Gordon Graham, John Hare, Michael T. McFall, Paul K. Moser, Andrew Pinsent, Robert Roberts, Charles Taliaferro, William Wainwright, Jerry Walls, Sylvia Walsh, Paul Weithman, and Merold Westphal.
In this volume university professors — experts in theology and philosophy — explore what Being Good looks like on a practical level. Coming from a distinctively Christian perspective, the authors all believe that every Christian should try to embody the moral and intellectual virtues that Christ alone perfectly displayed. The chapters — on faith, open-mindedness, wisdom, zeal, hope, contentment, courage, love, compassion, forgiveness, and humility — include several discussion questions. Contributors: Michael W. Austin, Jason Baehr, Rebecca Konyndyk DeYoung, R. Douglas Geivett, David A. Horner, William C. Mattison III, Paul K. Moser, Andrew Pinsent, Steve L. Porter, James S. Spiegel, Charles Taliaferro, David R. Turner.
This accessible introduction to religious ethics focuses on the major forms of ethical reasoning encompassing the three “Abrahamic” religions: Judaism, Christianity, and Islam. It examines the ethical dimensions of these faiths, both individually and comparatively, by exploring how and what they think about a series of important issues such as friendship, marriage, homosexuality, lying, forgiveness and its limits, the death penalty, the environment, warfare, and the meaning of work, career, and vocation. In doing all of this, the book offers insight both into these particular traditions and into the common moral challenges confronting all people today. The book pays serious attention not just to what each faith has to say about an issue, but also to how each faith explains and defends its moral viewpoints. Equal attention is given to each faith’s deliberation and judgments on specific issues, the styles and modes of reasoning by which those judgments are reached, and the ways in which those judgments reveal some of these traditions’ deepest convictions about God, the cosmos, and humanity. Timely and insightful, Understanding Religious Ethics offers a powerful model of how the traditions can be understood and engaged charitably and critically – the sort of understanding and engagement that will be increasingly necessary in the twenty-first century. ~ Product Description
With over 60,000 copies in print since its original publication in 1984, Ethics has served numerous generations of students as a classic introduction to philosophical ethics from a Christian perspective. Over the years the philosophical landscape has changed somewhat, and in this new edition Arthur Holmes adjusts the argument and information throughout, completely rewriting the earlier chapter on virtue ethics and adding a new chapter on the moral agent. The book addresses the questions: What is good? What is right? How can we know? In doing so it also surveys a variety of approaches to ethics, including cultural relativism, emotivism, ethical egoism and utilitarianism all with an acknowledgment of the new postmodern environment. Features: 1) Introduces various ethical systems, 2) Contrasts a Christian ethic with other ethical systems, 3) Deals with contemporary moral dilemmas, 4) Includes a new chapter on the moral agent, 5) Features adjusted and updated arguments and information to reflect the current philosophical landscape.
Christianity, therefore, is perhaps the most materialistic of the world’s faiths. Jesus’s miracles were not so much violations of the natural order, but a restoration of the natural order. God did not create a world with blindness, leprosy, hunger, and death in it. Jesus’s miracles were signs that someday all these corruptions of his creation would be abolished. Christians therefore can talk of saving the soul and of building social systems that deliver safe streets and warm homes in the same sentence. With integrity. ¶ Jesus hates suffering, injustice, evil, and death so much, he came and experienced it to defeat it and someday, to wipe the world clean of it. Knowing all this, Christians cannot be passive about hunger, sickness, and injustice. Karl Marx and others have charged that religion is “the opiate of the masses.” That is, it is a sedative that makes people passive toward injustice, because there will be “pie in the sky bye and bye.” That may be true of some religions that teach people that this material world is unimportant or illusory. Christianity, however, teaches that God hates the suffering and oppression of this material world so much, he was willing to get involved in it and to fight against it. Properly understood, Christianity is by no means the opiate of the people. It’s more like the smelling salts.
In the Ex Lex debate, the question was raised as to whether God’s will functioned apart from any law or outside of any law (ex lex), or whether the will of God was itself subjected to some norm of righteousness or cosmic law that God was required to follow and, therefore, His will was exercised under law (sub lego). The question was: Is God apart from law or is He under law? ¶ The church’s response to this dilemma was to say basically “a pox on both houses,” and to declare that God is neither apart from law nor under law in these respective senses. Rather, the church responded by affirming that God is both apart from law and under law, in so far as He is free from any restraints imposed upon Him by some law that exists outside of Himself. In that sense, He is apart from law and not under law. Yet at the same time, God is not arbitrary or capricious and works according to the law of His own nature. The church declared that God is a law unto Himself.