This volume brings together a prominent group of Christian economists and theologians to provide an interdisciplinary look at how we might use the tools of economic and theological reasoning to cultivate more just and moral economies for the 21st century.

In the wake of the economic crisis, few questions are more pressing than those around the ethics of finance and economics. Theology and Economic Ethics seeks to expand the self-critical resources of contemporary theological economic ethics by bringing the method of a pre-modern thinker, Martin Luther (1483-1546), into interaction with that of a modern contribution to social ethics, the Swiss theologian Arthur Rich (1910-92). The work is undertaken through a close engagement with a selected publication of Luther (his 1519/20 Großer Sermon von dem Wucher) and of Rich (his masterwork, Wirtschaftsethik, published in two volumes in 1984 and 1990 respectively). It is the first substantial treatment in English of Rich's magnum opus. Sean Doherty introduces Luther's sermon on usury, situates it in its context, then provides a commentary on this work, discussing how Luther brings key theological motifs to bear on a particular economic question. The study proceeds with a sketch of Arthur Rich's life and work, and presents Rich's method as set out in Wirtschaftsethik. Doherty illuminates Rich's understanding of ethics, his approach to Scripture, and his adoption of the thought of Max Weber and John Rawls. Bringing insights from the study of Luther to bear in an analysis of Rich's method, Doherty questions some of Rich's assumptions, and notes ways in which a more self-critical approach could have made his project more successful. Finally, the book makes tentative suggestions as to the wider applicability of these findings for a Christian approach to economic ethics.

Normative Social Theory James M. Dean and A. M. C. Waterman University of Manitoba 1. Economics and Religion Once Again This hook is a sequel to Economics and Religion: Are They Distinct? (Brennan and Waterman 1994). That volume was motivated by a frustration born of many disappointing encounters between economists and theologians in the 1980s. Can bishops, synods, and other voices of organized religion bring any interesting (and disinterested) contribution to the public policy debate? If so, what is the relation of their contribution to that of the purely "secular" knowledge economists believe they can supply? Can economists bring any interesting (and disinterested) contribution to the public policy debate? If so, what is the relation of their contribution to the fundamental values that inform social ethics and that are still guarded to a large extent by religious tradition? All too often the two sides talked at cross-purposes. Well-intentioned economists coexisted for a few hours or days with well intentioned theologians whose manner of conceiving social reality was radically incompatible with their own. There seemed to be no common ground. The first requisite of any genuine conversation is an agreed conceptual framework that is able to accommodate the peculiar social vision both of the economist and of theologian, and to display the logical relation between the two.

This Handbook introduces and systematically explores the thesis that the economy, economic practices and economic thought are of a profoundly theological nature. Containing more than 40 chapters, this Handbook provides a state-of-the-art reference work that offers students, researchers and policymakers an introduction to current scholarship, significant debates and emerging research themes in the study of the theological significance of economic concepts and the religious underpinnings of economic practices in a world that is increasingly dominated by financiers, managers, forecasters, market-makers and entrepreneurs. This Handbook brings together scholars from different parts of the world, representing various disciplines and intellectual traditions. It covers the development of economic thought and practices from antiquity to neoliberalism, and it provides insight into the economic–theological teachings of major religious movements. The list of contributors combines well-established scholars and younger academic talents. The chapters in this Handbook cover a wide array of conceptual, historical, theoretical and methodological issues and perspectives, such as the economic meaning of theological concepts (e.g. providence and faith); the theological underpinnings of economic concepts (e.g. credit and property); the religious significance of socio-economic practices in various organizational fields (e.g. accounting and work); and finally the genealogy of the theological–economic interface in Judaism, Christianity, Islam and in the discipline of economics itself (e.g. Marx, Keynes and Hayek). The Routledge Handbook of Economic Theology is organized in four parts: • Theological concepts and their economic meaning • Economic concepts and their theological anchoring • Society, management and organization • Genealogy of economic theology

Original essays by distinguished contributors from economics, religious ethics, and biblical studies

This book shows why, in our modern society, many important questions in our public debates urge for attention to be given to questions about economy, and why religious thinking gives unexpectedly relevant perspectives on these. Neither economy nor religion is a private matter. Our daily life and personal decisions about lifestyle are marked by our public choices and attitudes. As we are actually part of complex and disturbing processes in an information society, our daily lives are changing in rapid ways. Beginning with a discussion of what public theology is actually about, the text moves on to discuss three dimensions of these processes: namely, our capitalist market economy, our urge for a common ground in the conflicts of that economy, and our responsibility for a sustainable lifestyle in that economy. Religious thinking, especially that of Gregory of Nazianzus (329-390), confronts questions about spiritual awareness in these domains.

Wariboko offers a critical-philosophical perspective on the logics and dynamics of finance capital in the twenty-first century in order to craft a model of the care of the soul that will enable citizens to not only better negotiate their economic existences and moral evaluations within it, but also resist its negative impact on social life.

In Economic Theology, Goodchild offers a philosophical analysis of the contemporary economy in terms of the way it structures credit and faith. The Great Financial Crisis of 2007 and onwards has exposed the extent to which the economy functions as a network of credits and debts. Credit and debt may now be understood as the driving force of economic behaviour. In this analysis, economic theories of markets and money are also ways of ordering trust. Similarly, the institutions of money, finance and banking provide the framework enabling trust and cooperation. Goodchild explores how reliance on such theories and institutions produces disequilibrium dynamics, growing inequalities, increasing enclosure, resource depletion and breakdown. Nevertheless, the failures of the system only intensify efforts to extend the system itself. Building on and extending Goodchild’s Theology of Money, the author exposes the extent to which humanity has become enslaved within theories and institutions of its own making. As the second volume in his Credit and Faith trilogy, Goodchild explains how the economy itself is a way of shaping time and attention, care and evaluation, trust and cooperation, so directly assuming a theological role. This volume extends the theological critique of the dynamics of financial capitalism.

This innovative collection of essays draws together and compares the teachings of world and regional religions on the subject of economic morality.

"Place" shapes human identity and community. Arguing that theologies are shaped by place so no theology can be universal, "Out of Place" assesses the ways in which theology, as a discipline and a practice, is "out of place". Departing from dominant theological discourse, the book argues that for theology to be transformative it must connect with "place" and engage with marginalised peoples and cultures. Ranging across Asian American theology to Tamils in the London diaspora, Australian Pentecostalism to HIV and AIDS sufferers, "Out of Place" will be of invaluable to scholars and students of sociology and religion interested in the intersection of theology and locality.