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Earth is changing in ways it hasn't for hundreds of thousands of years. At the same time, Christianity is breaking away from its millennium-long geographical and cultural center in the Euro-West. Its growth is in Asia, Africa, and Latin America, primarily in Pentecostal, evangelical, and independent churches. These dramatically changed planetary and ecclesial landscapes have led many to conclude that we need a new way of thinking about our collective existence: who are we and what is the nature of our responsibility in this deeply altered world? To address that question, biblical scholars Bruce C. Birch and Jacqueline E. Lapsley and Christian ethicists Larry L. Rasmussen and Cynthia Moe-Lobeda carry on "a new conversation" that engages how Christians are to understand the authority and use of Scripture, the basic elements of any full-bodied Christian ethic attuned to our circumstances, and the nature of our responsibility to our planetary neighbors and creation itself.
“A book to enjoy and savour. . . . As a gentle and reverent depiction of whole practice of Anglican moral theology and practice, it is splendid.”—The Anglican Theological Review Written in a style accessible to non-specialists, this book provides teachers, pastors, counselors, and general readers with an ideal introduction to Christian ethics. It renews the topic of Christian ethics by showing readers that faithful moral living is achieved through the daily practices of grace and godliness. The author first explores the foundations of Christian ethics as seen by both Catholics and Protestants, and then develops a constructive view of morality as a way of life. Taking into account the central themes of Christian ethics, he shows that effective piety is built on spiritual disciplines that deepen our experience of God: prayer, worship, self-examination, simplicity, and acts of hospitality.
From the author of the acclaimed Simply Christian and Surprised by Hope comes a book that addresses the question that has plagued humans for centuries—what is our purpose? As Christians, what are we to do with that ambiguous time between baptism and the funeral? It's easy to become preoccupied with who gets into heaven; the real challenge is how we are going to live in the here and now. Wright dispels the common misconception that Christian living is nothing more than a checklist of dos and don'ts. Nor is it a prescription to "follow your heart" wherever it may lead. Instead, After You Believe reveals the Bible's call for a revolution—a transformation of character that takes us beyond our earthly pursuit of money, sex, and power into a virtuous state of living that allows us to reflect God and live more worshipful, fulfilling lives. We are all spiritual seekers, intuitively knowing there is more to life than we suspect. This is a book for anyone who is hoping there is something more while we're here on Earth. There is. We are being called to join the revolution, and Wright insightfully encourages readers to find new purpose and clarity by taking us on an eye-opening journey through key biblical passages that promise to radically alter the work of the church and the direction of our lives.
During the last few centuries, a practical dichotomy between God and humans has developed within moral theory. As a result, moral theory tends to focus only on humans where human autonomy is foundational or only on God where divine commands capriciously rule. However, the moral theology of Thomas Aquinas overcomes this dichotomy. For Thomas, humans reach their perfection by participating in God's wisdom and love. Perfecting Human Actions explores the ways humans participate in eternal law--God's wisdom that guides and moves all things to their proper action. The book begins with a thoughtful examination of the philosophic recovery of the notion of participation in Thomistic metaphysics. It then explains Thomas's theological understanding of the notion of participation to show how humans are related to God. It is discovered that when performing human actions, humans participate in the eternal law in two ways: as moved and governed by it, and cognitively. In reference to participation as moved and governed, humans are directed by God to their proper end of eternal happiness. This mode of participation can be increased by perfecting the natural inclinations through virtue, grace, and the gifts of the Holy Spirit. In reference to cognitive participation, humans as rational creatures can know their proper end and how to attain it. Through this knowledge of moral truths, the intellect participates in the eternal law. Cognitive participation is perfected by the intellectual virtues (especially faith) and the gifts of the Holy Spirit (especially wisdom). The book concludes by showing how the notion of human participation in the eternal law is a much better foundation for moral theory than the contemporary notion of autonomy. ABOUT THE AUTHOR: John Rziha is associate professor of theology at Benedictine College. PRAISE FOR THE BOOK: " A] competent and indeed masterful study. . . . Rziha's book is to be welcomed as not just an important, but indeed an overdue contribution to the contemporary recovery of Aquinas's moral theory. More importantly, this study is of surpassing importance in advancing the correct understanding of the relationship between human freedom and natural law. . . . Rziha's lucidly written and well-documented study displays all the characteristics of a competent and learned interpretation of the thought of the doctor communis according to the highest standards of current Aquinas scholarship."--Reinhard Hutter, Thomist "Rziha explores at length the two modes by which human participate in God's eternal law: as moved and governed by it and as having knowledge of it. . . . T]his book proves to be something of a comprehensive course in Thomistic thought. This project is supported by extensive and meticulous footnote reverences to texts of Aquinas." --Janine Marie Idziak, Speculum
Principles of Catholic morality are presented with questions concerning everyday life.A Pastoral Series that offers an in-depth yet accessible understanding of the fundamentals of the Catholic faith for adults, both those active in pastoral ministry and those preparing for ministry. The series helps readers explore the Catholic tradition and apply what they have learned to their lives and ministry situations. Includes study questions and suggestions for further reading.
For Christians, Holy Scripture is not only a source of revelation on which to ground one's faith, it is also an indispensable reference point for morality. They are convinced that in the Bible they can find indications and norms of right behaviour to attain fullness of life. This use of Scripture is not of course without its problems caused by the different times and circumstances in which people find themselves today compared with biblical times. In 2002, the Pontifical Biblical Commission, at the behest of the then-President Cardinal Joseph Ratzinger, set about to examine the problem of the relationship between the Bible and morality by posing itself the question: what is the value and the significance of the inspired text for today's morality? This document seeks then to explain the context for norms of morality encountered in Scripture, and shows also that, while there remain moral questions which cannot be fully answered from Scripture, nevertheless Scripture does offer criteria which are helpful in finding solutions.
This book provides both a short history of Christian ethics and looks at itsbasic sources as they arise from Judaism, Greco-Roman ethics, andChristianity
Friendship and the Moral Life is not simply a theoretical argument about how moral theology might be done if it took friendship more seriously. Rather, the book exhibits how without friendship, our lives are morally not worth living. The book begins with a consideration of why a new model of the moral life is needed. Wadell then examines the ethics of Aristotle, who viewed the moral life as based on a specific understanding of the purpose of being human, with friendship being an important factor in enabling people to acquire virtues necessary for achieving this purpose. Through the thought of Augustine, Aelred of Reivaulx, and Karl Barth, the question is raised whether friendship is at odds with Christian love or whether their relation depends on one's narrative account of friendship. Thomas Aquinas' understanding of charity as friendship with God is examined to clarify this relationship. By locating friendship within the story of God's redemption through Christ, Wadell helps us see why friendship properly understood is integral to the Christian life and not at odds with it. Such a friendship draws us to love all others who seek God and teaches us not to restrict our concern to a special few in preferential love. The book closes by investigating how friendship as a model for the moral life might work in everyday life.
It is quite an assertion to claim that one is filled with the Spirit of God. What does a person offer as proof that this is actually true? Pentecostals at the turn of the twentieth century read the Bible, debated the issue, and then proposed an evidence they thought the scriptures indicated was the primary verification of Spirit-baptism. It was determined that the evidence to prove one had been baptized with the Holy Spirit was that the person had spoken in an unknown language as prompted by the Holy Spirit. The primary evidence of Spirit-baptism, it was concluded, was the expression of a charism. It was charismatic. In The Ultimate Evidence, Larry Newman argues that the initial evidence doctrine, as it stands, is inadequate and needs to be revisited and adjusted. Without discrediting or devaluing speaking in tongues, Newman points the reader to the ultimate evidence of Spirit-baptism: the more excellent way. Gathering from historical, cultural, and biblical sources, Dr. Newman argues that the biblical evidential paradigm is ethical and issues forth from the agape of the Cross. It is the ethical dimension of the Christian life that is primary. In 1 Cor 13:1 Paul wrote: If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal.