Christians are often portrayed as sharing the same political opinions and the same theological foundations for their actions. Yet, from the time of the early church, believers have held a variety of perspectives on the relationship between church and state and what constitutes legitimate political behavior for Christian citizens. Thoroughly Christian political beliefs run the gamut from disavowal of any political responsibility to a complete endorsement of government policies and the belief that the state has been divinely appointed. In Church, State, and Citizen, Sandra F. Joireman has gathered political scientists to examine the relationship between religion and politics as seen from within seven Christian traditions: Catholic, Lutheran, Reformed, Anabaptist, Anglican, Evangelical and Pentecostal. In each chapter the historical and theological foundations of the tradition are described along with the beliefs regarding the appropriate role of the state and citizen. While all Christian traditions share certain beliefs about faith (e.g., human sin, salvation, Christ's atonement) and political life (e.g. limited government, human rights, the incompleteness and partiality of all political action) there are also profound differences. The authors discuss the contemporary implications of these beliefs both in the United States and in other areas of the world where Christianity is showing increasing vigor.

Some vols. include supplemental journals of "such proceedings of the sessions, as, during the time they were depending, were ordered to be kept secret, and respecting which the injunction of secrecy was afterwards taken off by the order of the House."

An Ethical Modernity? offers a new view of Hegel’s doctrine of ethical life (Sittlichkeit) in relation to modernity. In this collection of essays, the authors investigate various aspects of this relation and its importance for today’s world.

Brazil is a rapidly emerging country. Brazilian theology, namely the Theology of Liberation, has become well known in the 1970s and 1980s. The politically active Base Ecclesial Communities and the progressive posture of the Roman Catholic Church contrasted with a steadily growing number of evangelicals, mostly aligned with the military regime but attractive precisely to the poor. After democratic transition in the mid-1980s, the context changed considerably. Democracy, growing religious pluralism and mobility, a vibrant civil society, the political ascension of the Worker's Party and growing wealth, albeit within a continuously wide social gap, are some of the elements that show the need of a new approach to theology. It must be a theology that is both critical and constructive, resisting and cooperative, a theology that is able to give orientation to the churches, valuing and encouraging their contribution in society while avoiding attempts of imposition. The Churches and Democracy in Brazil, the fruit of years of interdisciplinary study of the Brazilian context and its main churches and theology, makes its case for an ecumenically articulated public theology. It seeks inspiration mainly in Luther and Lutheran theology, emphasizing human dignity, freedom, trust, the disposition to serve, and the ability to endure the ambiguities of reality, as well as a fresh interpretation of the doctrine of the two regiments. These are the fundamental elements of what makes human beings full members of the body politic: citizenship, their right to have rights and to be able to effectively live them, together with their corresponding duties, in a move of growing political participation conscious of their religious motivation in view of the commonweal.

Radical Conversion utilizes both analytic and normative philosophic/theoretical frameworks to study the relationship between Christian-Catholic conceptualizations of politics, citizenship, faith, and religion as viewed through a quasi-theological lens. The work is situated in the context of the American liberal tradition and in conversation and debate with the public philosophy that attempts to sustain it and provide a rationale for its perpetuation. In a single sentence, the book’s thesis is that for America to fully realize its authentic and unique moral and political mission and secure it into the future, it will need to become both more Catholic and more catholic. Concordantly, that mission, properly understood, is nothing less than the recognition and protection of the idea of the sacredness of every individual human person and their right to flourish and realize the fullness of their particular vocation as a child of God.