Right now, there is a movement in churches and nonprofits arguing that charity is toxic, that helping hurts, and that the entire nonprofit sector needs to be reformed to truly lift people out of poverty. These charity skeptics are telling Christians that traditional charity deepens dependency, fosters a sense of entitlement, and erodes the work ethic of people who receive it. Charity skepticism is increasingly popular; and it is almost certainly wrong. Radical Charity weaves together research and scholarship on topics as diverse as biblical scholarship, Christian history, economics, and behavioral psychology to tell a different story. In this story, charity is the heart of Christianity and one of the most effective ways that we can help people who are living in poverty. Charity—giving to people experiencing poverty without any expectation of return or reformation—can save the world and help make God’s vision for the church a reality.

Right now, there is a movement in churches and nonprofits arguing that charity is toxic, that helping hurts, and that the entire nonprofit sector needs to be reformed to truly lift people out of poverty. These charity skeptics are telling Christians that traditional charity deepens dependency, fosters a sense of entitlement, and erodes the work ethic of people who receive it. Charity skepticism is increasingly popular; and it is almost certainly wrong. Radical Charity weaves together research and scholarship on topics as diverse as biblical scholarship, Christian history, economics, and behavioral psychology to tell a different story. In this story, charity is the heart of Christianity and one of the most effective ways that we can help people who are living in poverty. Charity--giving to people experiencing poverty without any expectation of return or reformation--can save the world and help make God's vision for the church a reality.

New York Times bestseller What is Jesus worth to you? It's easy for American Christians to forget how Jesus said his followers would actually live, what their new lifestyle would actually look like. They would, he said, leave behind security, money, convenience, even family for him. They would abandon everything for the gospel. They would take up their crosses daily... But who do you know who lives like that? Do you? In Radical, David Platt challenges you to consider with an open heart how we have manipulated the gospel to fit our cultural preferences. He shows what Jesus actually said about being his disciple--then invites you to believe and obey what you have heard. And he tells the dramatic story of what is happening as a "successful" suburban church decides to get serious about the gospel according to Jesus. Finally, he urges you to join in The Radical Experiment -- a one-year journey in authentic discipleship that will transform how you live in a world that desperately needs the Good News Jesus came to bring.

Applying fresh tools from economics to explain puzzling behaviors of religious radicals: Muslim, Christian, and Jewish; violent and benign. How do radical religious sects run such deadly terrorist organizations? Hezbollah, Hamas, Lashkar-e-Taiba, and the Taliban all began as religious groups dedicated to piety and charity. Yet once they turned to violence, they became horribly potent, executing campaigns of terrorism deadlier than those of their secular rivals. In Radical, Religious, and Violent, Eli Berman approaches the question using the economics of organizations. He first dispels some myths: radical religious terrorists are not generally motivated by the promise of rewards in the afterlife (including the infamous seventy-two virgins) or even by religious ideas in general. He argues that these terrorists (even suicide terrorists) are best understood as rational altruists seeking to help their own communities. Yet despite the vast pool of potential recruits—young altruists who feel their communities are repressed or endangered—there are less than a dozen highly lethal terrorist organizations in the world capable of sustained and coordinated violence that threatens governments and makes hundreds of millions of civilians hesitate before boarding an airplane. What's special about these organizations, and why are most of their followers religious radicals? Drawing on parallel research on radical religious Jews, Christians, and Muslims, Berman shows that the most lethal terrorist groups have a common characteristic: their leaders have found a way to control defection. Hezbollah, Hamas, and the Taliban, for example, built loyalty and cohesion by means of mutual aid, weeding out “free riders” and producing a cadre of members they could rely on. The secret of their deadly effectiveness lies in their resilience and cohesion when incentives to defect are strong.These insights suggest that provision of basic social services by competent governments adds a critical, nonviolent component to counterterrorism strategies. It undermines the violent potential of radical religious organizations without disturbing free religious practice, being drawn into theological debates with Jihadists, or endangering civilians.

Does an emergent democracy have an obligation to prosecute its former dictators for crimes against humanity—for what Arendt and Kant called "radical evil"? What impact will such prosecutions have on the future of democracy? In this book, Carlos Santiago Nino offers a provocative first-hand analysis of developments in Argentina during the 1980s, when a brutal military dictatorship gave way to a democratic government. Nino played a key role in guiding the transition to democracy and in shaping the human rights policies of President Ra�l Alfons�n after the fall of the military junta in 1983. The centerpiece of Alfons�n's human rights program was the trial held in a federal court in Buenos Aires in 1985, which resulted in the convictions of five of the leading members of the junta that ruled the country from 1976 to 1983. Placing the Argentine experience in the context of the war crimes trials at Nuremberg, Tokyo, and elsewhere, Nino examines the broader questions raised by human rights trials. He considers their political repercussions and their potential for strengthening the new democratic government. He explains why prosecutions for human rights violations should be grounded on a theory of the criminal law that emphasizes the preventive rather than retributive functions of punishment. Nino rejects the obligation to punish perpetrators of radical evil and argues instead for a more forward-looking duty—to safeguard democracy. This, he believes, is what ultimately justified the Argentine trials and should be the focus of any international action.

Can a Lutheran be sociopolitically radical? Can a radical be theologically and faithfully Lutheran? This book answers yes. Written by teacher-scholars from five ELCA colleges, Radical Lutherans/Lutheran Radicals follows Martin Luther, Soren Kierkegaard, Dietrich Bonhoeffer, Dorothee Soelle, and others as they sink deep roots in the Lutheran Christian tradition while simultaneously resisting the status quo with their words, their deeds, and sometimes their very lives. Each chapter shows how the Lutheran theologian returns to the roots of Luther's life and writing and puts them toward radical social and political ends, including critiques of cultured Christianity; resistance to state or market; preferential options for the poor and suffering; deep commitments to peace, justice, and ecological sustainability; and direct nonviolent resistance. The book highlights theological themes popularized by Luther (justification by grace, two-kingdoms thinking, theology of the cross, and vocation) and then shows how these theological staples--when deeply and creatively retrieved--can inform political protest, intentional living, and other countercultural movements. The compelling claim throughout is that Luther's theology at its root has resources for radical political participation and social transformation, as exemplified by the writings and lives of these radical Lutherans/Lutheran radicals.

American geopolitical interests and the potential threats to those interests are both on the rise in East Africa. The author places the spread of militant Islamism and the development of radical Islamist networks in East Africa in the broader context of the social, economic, and political factors that have shaped the region's security environment.