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God vs. the Gavel challenges the pervasive assumption that all religious conduct deserves constitutional protection. While religious conduct provides many benefits to society, it is not always benign. The thesis of the book is that anyone who harms another person should be governed by the laws that govern everyone else - and truth be told, religion is capable of great harm. This may not sound like a radical proposition, but it has been under assault since the 1960s. The majority of academics and many religious organizations would construct a fortress around religious conduct that would make it extremely difficult to prosecute child abuse by clergy, medical neglect of children by faith-healers, and other socially unacceptable behaviors. This book intends to change the course of the public debate over religion by bringing to the public's attention the tactics of religious entities to avoid the law and therefore harm others.
A study of Paul's theology in the Bible, focusing on his view of the old covenant God made with Israel and the new covenant Jesus announced at the Last Supper.
Winner of a Christianity Today Book Award An incisive look at how evangelical Christians shaped—and were shaped by—the American criminal justice system. America incarcerates on a massive scale. Despite recent reforms, the United States locks up large numbers of people—disproportionately poor and nonwhite—for long periods and offers little opportunity for restoration. Aaron Griffith reveals a key component in the origins of American mass incarceration: evangelical Christianity. Evangelicals in the postwar era made crime concern a major religious issue and found new platforms for shaping public life through punitive politics. Religious leaders like Billy Graham and David Wilkerson mobilized fears of lawbreaking and concern for offenders to sharpen appeals for Christian conversion, setting the stage for evangelicals who began advocating tough-on-crime politics in the 1960s. Building on religious campaigns for public safety earlier in the twentieth century, some preachers and politicians pushed for “law and order,” urging support for harsh sentences and expanded policing. Other evangelicals saw crime as a missionary opportunity, launching innovative ministries that reshaped the practice of religion in prisons. From the 1980s on, evangelicals were instrumental in popularizing criminal justice reform, making it a central cause in the compassionate conservative movement. At every stage in their work, evangelicals framed their efforts as colorblind, which only masked racial inequality in incarceration and delayed real change. Today evangelicals play an ambiguous role in reform, pressing for reduced imprisonment while backing law-and-order politicians. God’s Law and Order shows that we cannot understand the criminal justice system without accounting for evangelicalism’s impact on its historical development.
Reverend Samuel Rutherford wrote Lex, Rex to defend and advance the Presbytarian ideals in government and political life, and oppose the notion of a monarch's Divine Right to rule. Writing in the 1640s, Rutherford lived in a time of political tumult and upheaval. The notion of Divine Right - whether a monarch ruled with the authority of God - was under increasing question. The steadily waning power of the monarch, increasing rates of literacy and education, and enfranchisement of classes that followed the Renaissance bore fruit in demands for governmental reform. No greater were these trends felt than in England, whose Parliament had over centuries gained power. Shaken to its foundations by the aftermath of religious Reformation in the 1500s, the authority of the monarch was under great scrutiny. The follies of absolute power, whereby one ruler had capacity to take decisions affecting the lives of millions, were now an active source of agitation and discontentment in both the halls of power and amid the wider populace. The luxuries and excesses of King Charles I, and the resultant taxes, were likewise cause for agitation. Lex, Rex would prove a forerunner to the Enlightenment era theories of democratic government and the notion of a government for the people. It demolishes the notion of divine right by referring to the actual tenets of the Biblical Old Testament. Most poignantly of all, Rutherford proposes a series of radical reforms such as the establishment of a Constitution, and the delegation of rights to the population to rule themselves; a measure foretelling 'small government' philosophies that followed. The book is organized into forty-four questions, each of whom considers and answers common arguments of the author's fractious era. Rutherford's ideas were in direct contravention to the monarchic societies in Europe at the time. They undoubtedly gave the Parliamentarian movement, and educated Republicans in general, a sound scholarly ground with which to begin the English Civil War and enact long-lasting reforms. The questions answered in Lex, Rex - persuasively, convincingly and explosively as they were - would lead England on the road to enshrining its own Parliamentary democracy.
“Welcome to our peaceful protest.” In the spring of 2020, government mandates forced churches across North America to close their doors in response to the COVID-19 pandemic. As societal fear and unrest increased, Christians were forced to grapple with how God wanted them to respond to these state-imposed restrictions. After all, didn’t the closure of churches pose a serious threat in a time when people needed spiritual direction more than ever? God vs. Government follows two churches’ courageous decisions to reopen despite orders to remain closed. Guided by the command in Hebrews 10:25 that churches not forsake meeting together, pastors John MacArthur and James Coates led their congregations to return to in-person meetings—and were swiftly met by unsympathetic governing authorities ready to shut them down again. The ensuing legal battles raised important questions about religious freedom, and more importantly, illuminated what it looks like to take a stand when Christ and compliance collide. How do we react with wisdom and discernment when the state encroaches upon the church? God vs. Government tells two incredible accounts that affirm our need to be faithful to the Lord’s commands no matter the circumstances.
This volume by Dr. Thomas R. Schreiner on the interplaybetween Christianity and biblical law is an excellent addition to the 40Questions & Answers series. Schreiner not only coherently answers the toughquestions that flow from a discussion about the Old Testament Levitical Law,but also writes clearly and engagingly for the student. The pastor, student,and layperson can easily understand Schreiner’s biblical theology of the Law.
This book examines the competing regimes of law and religion an offers a multidisciplinary approach to demonstrate the global scope of their influence. It argues that the tension between these two institutions results from their disagreements about the kinds of rule that should govern human life and society, and from where they should be derived.
Does God's existence make a difference to how we explain morality? Mark C. Murphy critiques the two dominant theistic accounts of morality—natural law theory and divine command theory—and presents a novel third view. He argues that we can value natural facts about humans and their good, while keeping God at the centre of our moral explanations. The characteristic methodology of theistic ethics is to proceed by asking whether there are features of moral norms that can be adequately explained only if we hold that such norms have some sort of theistic foundation. But this methodology, fruitful as it has been, is one-sided. God and Moral Law proceeds not from the side of the moral norms, so to speak, but from the God side of things: what sort of explanatory relationship should we expect between God and moral norms given the existence of the God of orthodox theism? Mark C. Murphy asks whether the conception of God in orthodox theism as an absolutely perfect being militates in favour of a particular view of the explanation of morality by appeal to theistic facts. He puts this methodology to work and shows that, surprisingly, natural law theory and divine command theory fail to offer the sort of explanation of morality that we would expect given the existence of the God of orthodox theism. Drawing on the discussion of a structurally similar problem—that of the relationship between God and the laws of nature—Murphy articulates his new account of the relationship between God and morality, one in which facts about God and facts about nature cooperate in the explanation of moral law.