Christian Spirituality and Ethical Life offers a helpful study of the place of the Spirit in John Calvin's theology. It also discovers a notion of the spiritual life in connection with ethical life. It thus overcomes the prevailing popular pictures about the theology of John Calvin in several significant ways, providing a refreshing alternative to the anemic spirituality so prevalent today. It can be stated confidently that Calvin was a theologian of the Holy Spirit in solidarity with the poor, standing in openness to others.

We live spiritually when we live in the presence of God. The Danish philosopher Søren Kierkegaard is often read for his contributions to Christian theology, but he also has much to offer about spirituality—both Christian and more generally human. C. Stephen Evans assesses Kierkegaard’s belief that true spirituality should be seen as accountability: the grateful recognition of our existence as gift. Spirituality takes on a Christian flavor when one recognizes in Jesus Christ the human incarnation of the God who gives us being. In this clearly written and substantive book a leading scholar on Kierkegaard’s thought makes Kierkegaard’s contributions to spirituality accessible not only to philosophers and theologians but to pastors, spiritual directors, and lay Christians. The Kierkegaard and Christian Thought series, coedited by C. Stephen Evans and Paul Martens, aims to promote an enriched understanding of nineteenth-century philosopher-theologian Søren Kierkegaard in relation to other key figures in theology and key theological concepts.

The author weaves together historical, theological, and experiential anecdotes and information to produce a portrait of the diverse spiritual traditions that have come to bear on Christianity through the lived witness of Christian believers.--

Food for Life draws on L. Shannon Jung's gifts as theologian, ethicist, pastor, and eater extraordinaire. In this deeply thoughtful but very lively book, he encourages us to see our humdrum habits of eating and drinking as a spiritual practice that can renew and transform us and our world. In a fascinating sequence that takes us from the personal to the global, Jung establishes the religious meaning of eating and shows how it dictates a healthy order of eating. He exposes Christians' complicity in the face of widespread eating disorders we experience personally, culturally, and globally, and he argues that these disorders can be reversed through faith, Christian practices, attention to habitual activities like cooking and gardening, the church's ministry, and transforming our cultural policies about food.

Happiness and the Christian Moral Life introduces students to Christian Ethics looking at ethics as a path to the "good life" and happiness, rather than a strict set of rules or regulations. Revised and updated throughout, the second edition maintains the book's distinctive focus on happiness. Each chapter now features a list of suggested readings to point students and instructors towards further resources. Other changes to the second edition include a more fully developed account of Augustine's understanding of happiness, new discussions of how technology shapes relationships and happiness, and consideration of the relationship between the natural law and the virtues.

By re-examining the central themes of Reformation theology, Chung clearly and carefully describes the fundamental shape of Reformation thinking and introduces the reader to what was and is at stake in the Reformation's insistence on the centrality of the Gospel.

This book explores the symbiotic relationship that exists between African spirituality and ethics. Felix Murove discusses how these two concepts are entwined, and illustrates how they play a role in applied ethical issues. He argues that the general understanding of spirituality in Africa stems from Christianity, which has had a negative impact on African indigenous spirituality. The conceptual tools that run throughout the book are considerably Afro-centric, a methodological strategy which inevitably requires the reader to adopt some prior willingness to learn these Afro-centric concepts without easily resorting to western Christian and philosophical categories of thought. The book advocates for an Afro-centric conceptualization of spirituality and ethics, and encourages the reader to adopt a more holistic approach to African spirituality.