Theologian and ethicist Gilbert Meilaender explores the nature of Christian freedom, tackling issues such as how it applies to vocation and biotechnology, the importance of memory, and the role of suffering in our lives.

Perhaps no work of Martin Luther's so captures the revolutionary zeal and theological boldness of his vision as The Freedom of a Christian. Yet, it is not easily accessible today. Mark Tranvik's new translation of Luther's treatise brings alive the social, historical, and ecclesial context of Luther's treatise. This is the first of a set of student guides to key Reformation treatises by Martin Luther, concentrating on those most widely used in college settings.

Throughout this analysis he subjects a wide range of the secondary literature to sharp critical review.".

In The Brothers Karamazov, Fyodor Dostoevsky proposes ministry as the way to resist and overcome the world’s evil. He employs two plotlines to do so. The action plot concerns the events surrounding the murder of Fyodor Karamazov. All evidence points to Dmitri Karamazov. Rational, circumstantial evidence convicts him; yet the reader knows he is innocent. The ministry plot occurs in this dark context where “small acts of love” are performed by The Elder Zosima, Alyosha Karamazov, and many others. These acts of love all answer this unspoken question, “What can be said and done in Jesus’ name that opens the future to new possibilities in contexts heretofore deemed closed and without hope?” Asking and answering this question is the essence of ministry, and since the question can be asked in any context, ministry is possible anywhere. Dostoevsky’s unabashed antisemitism, however, undermines his brilliant analysis. The concluding chapters document how unconfessed sins like antisemitism exert a death-dealing power that undermines our cultures, our communities, and our ministries. The Freedom to Choose Life shows how ministry resists and overcomes evil by these small acts of love and by the global effects of repenting of humanity’s unconfessed sins.

The goal of the present study unfolds in the following four ways. First, in analyzing Pauline writings (primarily Paul’s First Letter to the Corinthians) it can be demonstrated that the Apostle can be described as an ethicist. The hypothesis operative here is that in the sources, despite their occasional and situational character and their epistolary form, one can recognize a coherent system of grounds for behavior (i.e., ethics). I call this recognizable ethics “implicit ethics.” Secondly, this work pursues an explicit ethical interpretation of Paul’s writings. What does it mean to read these texts through an ethical lens? I here offer an approach with which one can decipher the ethical content of a historical text. This methodology for ethical analysis (so called ‘organon’) is not only applicable to Paul’s writings, but can also provide an impetus for the ethical interpretation of other NT texts and even for the literature of early Christianity and the Bible more generally. The variety of forms and the complexity of the reflection in Paul’s letters can, in a third point, enrich the discourse of theological ethics. It will be seen, that the rationale for his ethics is pluralistic and simply cannot be described in a one-sided manner as simply being a “deontological ethics of norms.” Along these lines, a fourth element is found in stimulating interdisciplinary debates concerning ethics. If one is able to examine and describe the norms and grounds of justification in Biblical ethics using the language and forms of description utilized in modern ethical theory, biblical ethics could once again gain a voice that can be taken seriously in the modern discussion of values. The point is not to have Scripture per se join the discussion but for these texts to function as a “laboratory” (Paul Ricoeur) in which ethical speech and thought relevant for contemporary concerns can be inspired and encouraged. In a concluding chapter this dialogue is already started by describing specific aspects of Pauline ethics against the background or moral philosophical debate, e.g. “bodily ethics – beyond hedonism”, “ethics of relinquishing – beyond contractual ethics” or “ethics of love beyond Eudaimonian ethics”.

Bringing together the insights of several disciplines — biblical theology, modern science, biblical criticism (textual, source, form, redaction), historical theology, and the history of doctrine — Moody develops a systematic theology that is biblically grounded and ecumenically oriented. Thoroughly indexed.