From Damascus to Rwanda and South Africa, a hard lesson has been learned. In situations of conflict, reconciliation must be placed at the forefront in the pursuit of justice.

A guide to defining and then creating a flourishing life, based on the popular class at Yale What makes a good life? The question is inherent to the human condition, asked by people across generations, professions, and social classes, and addressed by all schools of philosophy and religions. This search for meaning, as Yale professors Miroslav Volf, Matthew Croasmun, and Ryan McAnnally-Linz argue, is at the crux of a crisis that is facing Western culture, a crisis that, they propose, can (...) be ameliorated by searching, in one's own life, for the underlying truth. In A Life Worth Living, named after its authors' highly sought-after undergraduate course, Volf, Croasmun, and McAnnally-Linz chart out this question, providing readers with jumping-off points, road maps, and habits of reflection for figuring out where their lives hold meaning and where things need to change. Drawing from the major world religions and from impressively truthful and courageous secular figures, A Life Worth Living is a guide to life's most pressing question, the one asked of all of us: How are we to live? (shrink)

The purpose of this short article is to argue that it is both possible and theologically wise to construct Christian social ethics within the framework of belief in the eschatological continuity between present and future creation. This is a response to Stephen Williams' article, but is also a development of my own line of thought.1 Williams calls into question the general position that a this-wordly eschatology is the best or even an adequate framework for thinking about Christian social responsibility. I (...) will respond in five short steps. First, I will say why one should construct Christian social ethics within an eschatological framework. Second, I will argue in favour of eschatological transformation instead of annihilation of the creation. Third, I shall draw some implications for social ethics from the belief in eschatological transformation. Fourth, I will discuss the plausibility of believing in the integration of the results of human work into God's new creation. Finally, I will reflect on the bearing of the fact and form of eschatological transformation on Christian cultural, social and ecological involvement. (shrink)