Sublime

And I include myself in the criticism. We as the American church need to take more ownership for our collective sin, our obsession with things that will not make an ounce of difference in heaven, and our failure (past and present) to stand up and speak up for the poor, for the stranger, for the ones who don’t look like us.

Virtue cannot be limited to those with the means to practice it.

In all roles theologians are committed to that form of existence arising from Jesus’ life, death, and resurrection. They know that

it’s fair to say that the Jewish tradition is less ambivalent about the religious significance of family, friends, and community; our more local loves are the stuff out of which broader, more universal commitments may emerge.

my strategy is “Schaefferian” in the sense that my primary audience is not just philosophers but practitioners—more specifically, Christians engaged in ministry in a postmodern world, as well as searching inhabitants of this postmodern world. As such, these essays are not an academic project per se.

Any concept of justice that hopes to win broad support in the real world has to be political in these three ways: to be narrow in scope; to be free-standing of any comprehensive moral doctrine; and to be grounded in widely shared ideas drawn from the public political culture. The original position ensures that Rawls’s principles possess these featu

The alternative is not escapism; it is a refugee spirituality—unsettled yet hopeful, tenuous but searching, eager to find the hometown we’ve never been to.

At this juncture we need to remind ourselves of the teaching of Galatians 3:28. The Bible does not teach that men or masters or Jews are somehow closer to God. Males and females, masters and slaves, and Jews and Gentiles all have equal access to salvation. It certainly follows that we should treat every human being, whether male or female, with dig