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These 21 personal narratives answer the question of how each writer tries, sometimes but not always successfully, to be both a good Christian and a good lawyer. Reading about these real-life ethical dilemmas, conflicting loyalties, and personal difficulties should offer reassurance.
BEING A CHRISTIAN LAWYER IS POSSIBLE, BUT NOT EASY. Law professor Michael Schutt believes that Christians belong in the legal profession and should regard it as a sacred calling. Schutt offers this book as a vital resource for reconceiving the theoretical foundations of law and gives practical guidance for maintaining integrity within a challenging profession. A hopeful and practical book for law students and those serving in the legal profession.
Defines the crisis of the legal profession as a spiritual one rather than an ethical one, and urges lawyers to rethink their careers in terms of a vocation in the context of legal practice.
A discussion on the tradition of American legal positivism--the theory that ""it is necessary, in working with law, to set morals aside."" Notre Dame law professor Shaffer argues that modern-day attorney-client relationships are characterized either by the ""ethics of role"" (the lawyer does what the client wants, or tells the client what to do) or by the ""ethics of isolation"" (moral statements, but no dialogue). It is a delusion, Shaffer suggests, to pretend that conscience has nothing to do with serving a client or that lawyer and client do not influence each other. In place of ""adversary ethics,"" Shaffer urges the profession to adopt an ""ethics of care"": a professional relation marked by openness in moral dialogue, in which the lawyer's calling becomes a form of ministry. Telling the client, ""it's up to you,"" after a full exchange of views, is not the same as saying ""whatever you want.""For Shaffer, the American legal system's avoidance of moral ""witnessing"" is nurtured by the legal education; the (often unstated) choice is not against morals, but ""against morals as having intellectual importance."" Law-school instruction either flatly avoids moral questions or, by failing to explore students' stated moral positions, suggests that there is no discipline in moral discourse. Law school is where things have to begin changing: there, ""we can still try to tell the truth to one another."" In elaborating his ethical view, Shaffer segues neatly from Barth to Buber to Trollope's Orley Farm to American legal history to the lives of Thomas More and Franz Jagerstatter. This is an unremittingly ""learned"" book--tough sledding for the intellectually unprepared--but intelligent, well-argued, and bound to become controversial among law-and-ethics scholars.
Paul writes that we are justified by faith apart from 'works of the law', a disputed term that represents a fault line between 'old' and 'new' perspectives on Paul. Was the Apostle reacting against the Jews' good works done to earn salvation, or the Mosaic Law's practices that identified the Jewish people? Matthew J. Thomas examines how Paul's second century readers understood these points in conflict, how they relate to 'old' and 'new' perspectives, and what their collective witness suggests about the Apostle's own meaning. Surprisingly, these early witnesses align closely with the 'new' perspective, though their reasoning often differs from both viewpoints. They suggest that Paul opposes these works neither due to moralism, nor primarily for experiential or social reasons, but because the promised new law and covenant, which are transformative and universal in scope, have come in Christ.
Is Christianity reasonable? Is it more reasonable to believe that a god exists than not? Is it plausible that such a god would choose to create and communicate with humanity? Can we trust the alleged eyewitness testimony to the life, death and resurrection of Jesus? Mark Lanier, one of America's top trial lawyers, brings a legal eye to examine the plausibility of the Christian faith. Explaining the rules that courts follow to determine the likelihood of truth, he interrogates key witnesses from throughout history to explore whether it makes sense to accept the Christian world-view or not. We must choose what is worthy of belief and what is not. Weigh the arguments and decide for yourself.
Christians know that God loves them, but can easily feel that he is perpetually disappointed and frustrated, maybe even close to giving up on them. As a result, they focus a lot—and rightly so—on what Jesus has done to appease God’s wrath for sin. But how does Jesus Christ actually feel about his people amid all their sins and failures? This book draws us to Matthew 11, where Jesus describes himself as “gentle and lowly in heart,” longing for his people to find rest in him. The gospel flows from God’s deepest heart for his people, a heart of tender love for the sinful and suffering. These chapters take readers into the depths of Christ’s very heart for sinners, diving deep into Bible passages that speak of who Christ is and encouraging readers with the affections of Christ for his people. His longing heart for sinners comforts and sustains readers in their up-and-down lives.
[This] is the most important question regarding the claims of the Christian faith. Certainly no question in modern religious history demands more attention or interest, as witnessed by the vast body of literature dealing with the Resurrection. James I. Packer says it well in his response to this debate: 'When Christians are asked to make good their claim that this scheme is truth, they point to Jesus' resurrection. The Easter event, so they affirm, demonstrated Jesus' deity; validated his teaching; attested to the completion of his work of atonement for sin; confirms his present cosmic dominion and coming reappearance as Judge; assures us that his personal pardon, presence, and power in people's lives today is fact; and guarantees each believer's own reembodiment by Resurrection in the world to come.' The Apostle Paul considered the Resurrection to be the cornerstone of the Christian faith. If Jesus did not rise from the dead, the whole structure, Christianity, collapses. Paul tells us in 1 Corinthians 15:14-17, 'And if Christ has not been raised, 'our preaching is useless and so is you faith.' More than that, we are then found to be false witnesses about God. . . . And if Christ has not been raised, your faith is futile [emphasis added].' The Christian faith-and its claim to be Truth-exists only if Jesus rose from the dead. The heart of Christianity is a living Christ.