Use these lesson plans to give adult participants an opportunity to get in touch with their attitudes and ways of thinking about poverty and to become aware of and to understand "faithjustice."

Keller explores a life of justice empowered by an experience of grace.

In Faith-Based Health Justice, a stellar assembly of scholars mines critical insights into the promotion of health justice across Christian and Islamic faith traditions and beyond. Contributors to the volume consider what health justice might mean today, if developed in accordance with faith traditions whose commandment to care for the poor, ill, and marginalized lies at the core of their theology. And what kind of transformation of both faith traditions and public policies would be needed in the face of the health justice challenges in our turbulent time? Contributors to the volume come from a wide range of backgrounds, and the result will be of interest to scholars and students in social ethics, development studies, global theology, interreligious studies, and global health as well as experts, practitioners, and policy-makers in health and development work.

Since the end of the Cold War, religion has become an ever more explicit and systematic focus of US foreign policy across multiple domains. US foreign policymakers, for instance, have been increasingly tasked with monitoring religious freedom and promoting it globally, delivering humanitarian and development aid abroad by drawing on faith-based organizations, fighting global terrorism by seeking to reform Muslim societies and Islamic theologies, and advancing American interests and values more broadly worldwide by engaging with religious actors and dynamics. Simply put, religion has become a major subject and object of American foreign policy in ways that were unimaginable just a few decades ago. In Finding Faith in Foreign Policy, Gregorio Bettiza explains the causes and consequences of this shift by developing an original theoretical framework and drawing upon extensive empirical research and interviews. He argues that American foreign policy and religious forces have become ever more inextricably entangled in an age witnessing a global resurgence of religion and the emergence of a postsecular world society. He further shows how the boundaries between faith and state have been redefined through processes of desecularization in the context of American foreign policy, leading the most powerful state in the international system to intervene and reshape in increasingly sustained ways sacred and secular landscapes around the globe. Drawing from a rich evidentiary base spanning twenty-five years, Finding Faith in Foreign Policy details how a wave of religious enthusiasm has transformed not just American foreign policy, but the entire international system.

Faith, hope, and love, traditionally called theological virtues, are central to Christianity. This book renews faith, hope, and love in the context of the many contemporary challenges in many unique ways. It is an ecumenical collection of papers, equally divided between Catholic and Protestant positions, that seek to radically renew the classical doctrine of faith, hope, and love, and argues for their essential connection to the praxis of justice. It contains eight different approaches, each represented by a distinguished theologian and addressing different aspects of the issues and followed by insightful and critical responses. It does not merely seek to renew the theological virtues but to also reconstruct them in the demanding context of justice and the contemporary world, nor is it simply a treatise on justice but a theoretical and practical reflection on justice as vital expressions of faith in God, hope in God, and love of God. A non-dogmatic and non-ideological approach, it accommodates both conservative and liberal positions, and avoids the separation of the theological virtues from the demands of the contemporary world as well as the separation of justice talk from the theological context of faith, hope, and love. It seeks above all to renew, not merely repeat, the classical doctrine of faith, hope, and love in the contemporary context of the urgency of justice, and to do so ecumenically, comprehensively, and from a variety of perspectives and aspects.

The author defines faithjustice as “a passionate virtue which disposes citizens to become involved in the greater and lesser societies around themselves in order to create communities where human dignity is protected and enhanced, the gifts of creation are shared for the common good, and the poor are treated with respect and a special love.” He says it is in the end “a habit of the believing heart.” Against the backdrop of the author’s explicit experiences as a southerner, lawyer, priest, and Jesuit, this book expounds on the meaning of faithjustice, starting with the biblical grounding. It then traverses the full breadth of historical developments in the Catholic Christian community for more than 200 years and elucidates the meaning of faithjustice in our contemporary context. Underlining all this is the author’s conviction that only people who are living out faithjustice commitments can promote the truth about the necessity of solidarity and counter the pernicious mistrust that creates division in society. This updated edition includes new materials on creation and the jubilee tradition and on the parables of Jesus; the writings of Popes Benedict XVI and Francis and other social teaching documents from the past twenty years; and updated economic, racial, and social data and analysis in light of the justice tradition.

Christian Faith, Justice, and a Politics of Mercy: The Benevolent Community assumes that the most profound moral conflict today is between two virtues—justice and mercy. Gilman argues that the two are organically linked through the common experience of compassion. In an unjust world, justice cannot establish itself, but requires, in public as well as private life, projects of merciful benevolence. Mercy alone has the power to subvert patterns of injustice, and mercy and projects of benevolence are tailored to establish and sustain patterns of justice, especially fair economic outcomes. To show this, against Rawl’s Difference Principle, Gilman argues for a Distribution Principle, which states that social and economic inequalities should be addressed by policies that directly and primarily benefit the least advantaged members of society, while at the same time minimizing burdens and/or maximizing benefits for the most advantaged. Along the way he shows how in the United States benevolence as a public virtue was disestablished along with religion; how it might and should be re-established without re-establishing religion; and how the Christian tradition provides resources for evolving morally from a liberal, procedural practice of justice to one that embraces egalitarian, economic justice as well. Finally, he demonstrates how in the global community today, Christianity and other traditions can and should make “benevolent community” a reality.