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Newspapers daily document the violence that rends our times. Who can account for its relentless pervasion? Why is it also found fascinating or gripping? What is wrong with societies that produce it? Answers are elusive and fragile, renowned ethicist Huber believes. For, even apart from the gross brutalities of crime and war, he finds more subtle and covert violence in childrearing, family intimacy, schools, employee relations, entertainment, and competitive sports. Huber shows how the constant, everyday disregard of human dignity is a root of violence in all spheres, how the inviolability of dignity is the one absolutely necessary premise of countering violence, and how we can become personally vigilant in the service of human dignity. Huber's clear, sweeping creed articulates principles of a planetary ethos, a public theology for rebuilding personal and political culture rent by violence.

Brecht here describes the years in which the distinctive aspects of the Reformation took shape. During this time four difficult conflictsthe Peasants' War, the interchange between Luther and Erasmus, debates on the Lord's Supper, and the rise of Anabaptist groupsstrengthened the need to fashion new orders for govering the church and the need to develop new patterns for worship and the instruction of youth. Luther the theologian was occupied with problems of politics, economy, law, and education. In addition, his own life was altered by his marriage.

'This is an excellent book on faith's center and source of power. The author shows the wealth and diversity of forms and effects prayer has and, along the way, introduces the reader to the theology and spirituality of the Old and New Testament traditions.'-Michael Welker

Two partial apprehensions of nature vied for dominance in the past century: religious (void of any influence from science) and scientific (unable to admit any reality, beyond the empirical). Both views have led to the exploitation of nature -- and the scientific may prove even more devastating. The fault, Gilkey argues, lies not in the scientific knowledge of nature but in the assumed philosophy of science that accompanies most scientific and technological practice. Scientific knowing needs to be critiqued and brought into relationship with other complementary ways of knowing.

Professor Juel defends a simple thesis: "The beginnings of Christian reflection can be traced to interpretation of Israel's scriptures, and the major focus of that scriptural interpretation was Jesus, the crucified and risen Messiah." He therefore proceeds to demonstrate how certain Old Testament texts came to be applied to Jesus as Christ. He argues that the interpretative application of such texts to Jesus was part of the interior logic of Christianity.Introduction Messianic Exegesis: Developing an ApproachBiblical Interpretation in the First Century C.E.Christ the King: Christian Interpretation of 2 Samuel 7Christ the Crucified: Christian Interpretation of the PsalmsThe Servant Christ: Christian Interpretation of Second IsaiahChrist at the Right Hand: The Use of Psalm 110 in the New TestamentThe Risen Christ and the Son of Man: Christian Use of Daniel 7Conclusion Notes Bibliography Index of Passages

Not so much as a movement or school as an emerging consensus about philosophical criteria of truth and reality, nonfoundationalism is the critical impulse associated with the work of Richard Rorty, Richard Berstein, and others. Increasingly its critique of the search for sure and impregnable foundations shapes the fundamental commitments that gird contemporary theology. John Thiel here assays a careful exploration of its assumptions and convictions, as well as ways nonfoundationalism has influenced contemporary theology.

In our time the cross is often more a source of controversy than a sign of peace. While aware of differing points of view, Alexandra Brown shows that Paul's proclamation of the cross was an inclusive and empowering word of liberation, peace, and reconciliation.

Here is a convenient introduction to the unique aspects of interpreting the one-third of the Hebrew Bible that is in poetic form. Numerous are the occasions when a failure to distinguish poetry from prose in the Old Testament has resulted in flawed interpretation. Robert Lowth's Lectures on the Sacred Poetry of the Hebrews (1753, 1787), marked a turning point of major proportions by focusing on the importance of parallelism of lines. But new studies of the past decade now require significant adjustments to Lowth's analyses. Interpreting Hebrew Poetry offers an authoritative introduction to this discussion of parallelism, meter and rhythm, and poetic style. It also provides by way of example a poetic analysis of Deuteronomy 32, Isaiah 5:1-7, and Psalm 1.