The Fidelity of God’s Mercy looks closely at God’s faithfulness even though His love is unrequited from mankind. This book conceives a beautiful reflection about being a dwelling place for God and finding ultimate rest that God has prepared in the most hidden place in our soul. God is interested in us, even in every minute of our existence. Down to the last detail of our weakness, God notices every moment of our lives. For in weakness itself, the book offers much insight and knowledge on God’s light that illumines over human thoughtlessness and frees our little minds. The reflections in this book invite us to look deeper into God’s divine power to live joyfully and to receive the Lord’s favour when we give mindfulness to the conditions of our soul. If only we are sensitive to understand there is a divine message in each adversary, we will learn to lean on God with great trust that begins the approach of God’s great mercy who watches over our trials and tribulations unceasingly. As we keep close in Christ, He protects our perseverance from an impending danger, an approaching trial or a hindering odd and the outcome of God’s mercy reveals to us is joy, peace and hope.

Justice, mercy, and the public good all find meaning in relationship--a relationship dependent upon fidelity, but endlessly open to the betrayals of infidelity. This paradox defines the story of God and Israel in the Old Testament. Yet the arc of this story reaches ever forward, and its trajectory confers meaning upon human relationships and communities in the present. The Old Testament still speaks. Israel, in the Old Testament, bears witness to a God who initiates and then sustains covenantal relationships. God, in mercy, does so by making promises for a just well-being and prescribing stipulations for the covenant partner's obedience. The nature of the relationship itself decisively depends upon the conduct, practice, and policy of the covenant partner, yet is radically rooted in the character and agency of God--the One who makes promises, initiates covenant, and sustains relationship. This reflexive, asymmetrical relationship, kept alive in the texts and tradition, now fires contemporary imagination. Justice becomes shaped by the practice of neighborliness, mercy reaches beyond a pervasive quid pro quo calculus, and law becomes a dynamic norming of the community. The well-being of the neighborhood, inspired by the biblical texts, makes possible--and even insists upon--an alternative to the ideology of individualism that governs our society's practice and policy. This kind of community life returns us to the arc of God's gifts--mercy, justice, and law. The covenant of God in the witness of biblical faith speaks now and demands that its interpreting community resist individualism, overcome commoditization, and thwart the rule of empire through a life of radical neighbor love.

Some human suffering can't be "fixed." Maybe yours is like that, or maybe you have a family member or friend in that situation. John Janaro's been there--in fact, still is there. His struggles with debilitating illness, chronic depression, and obsessive-compulsive disorder could easily bring on a massive case of self-pity, but Janaro has found a better way to live.

Looks at God's merciful love, focusing on God's mercy found in the Scriptures, the life of Christ, the sacraments, and the works of the Church.

A Transforming Knowledge of the Living God The timeless appeal of this classic book, written by a preacher with a worldwide ministry during the first half of the twentieth century, demonstrates the deep hunger for a saving knowledge of God present in each generation. Arthur Pink sought to give readers not just a theoretical knowledge of God but pointed them toward a personal relationship of yielding to him and living according to his biblical precepts. Pink's book explores attributes such as God's decrees, foreknowledge, sovereignty, holiness, grace, and mercy, among many others, all packaged in a style especially useful for pastors, teachers, and Bible students. Our God who is above all names cannot be found through human searching alone, Pink teaches, but can be known only as he is revealed by the Holy Spirit through his living Word.

"This book has done me so much good." —Pope Francis From one the leading intellects in the church today—one whom Pope Francis has described as a "superb theologian"—comes perhaps his most important book yet. Available for the first time in English, Cardinal Kasper looks to capture the essence of the gospel message. Compassionate, bold, and brilliant, Cardinal Kasper has written a book which will be studied for generations.

The kingdom of God and the atonement are two of the most important themes in all of Scripture. Tragically, theologians have often either set the two at odds or focused on one to the complete neglect of the other. In The Crucified King, Jeremy Treat demonstrates that Scripture presents a mutually enriching relationship between the kingdom and atonement that draws significantly from the story of Israel and culminates in the crucifixion of Christ the king. As Israel’s messiah, he holds together the kingdom and the cross by bringing God’s reign on earth through his atoning death. The kingdom is the ultimate goal of the cross, and the cross is the means by which the kingdom comes. Jesus’ death is not the failure of his messianic ministry, nor simply the prelude to his royal glory, but is the apex of his kingdom mission. The cross is the throne from which he rules and establishes his kingdom. Using a holistic approach that brings together the insights of biblical and systematic theology, this book demonstrates not only that the kingdom and the cross are inseparable, but how they are integrated in Scripture and theology.

The biblical-theological approach Boda takes in this work is canonical-thematic, tracing the presentation of the theology of sin and its remedy in the canonical form and shape of the Old Testament. The hermeneutical foundations for this enterprise have been laid by others in past decades, especially by Brevard Childs in his groundbreaking work. But A Severe Mercy also reflects recent approaches to integrating biblical understanding with other methodologies in addition to Childs’s. Thus, it enters the imaginative space of the ancient canon of the Old Testament in order to highlight the “word views” and “literary shapes” of the “texts taken individually and as a whole collection.” For the literary shape of the individual texts, it places the “word views” of the dominant expressions and images, as well as various passages, in the larger context of the biblical books in which they are found. For the literary shape of the texts as a collection, it identifies key subthemes and traces their development through the Old Testament canon. The breadth of Boda’s study is both challenging and courageous, resulting in the first comprehensive examination of the topic in the 21st century.

"In his encyclical Rich in Mercy (Dives in Misericordia), St. Pope John Paul II demonstrated how God the Father is 'rich in mercy' through a masterful exposition of Scripture, especially the Gospel parable of the Prodigal Son. John Paul II rooted the message of God's mercy in both Scripture and Church Tradition, speaking of how the merciful love of the Father is revealed in Christ as the 'Incarnation of Mercy' and 'the inexhaustible source of mercy.' Further, St. John Paul II, as the Great Mercy Pope, emphasized that 'Christ's messianic program, the program of mercy, ' must become 'the program of the Church.' Particularly in our modern times, the Church has the 'right and duty' to 'profess and proclaim God's mercy, ' to 'introduce it and make it incarnate' in the lives of all people, and 'to call upon the mercy of God, ' imploring it for the whole world. [This text] is essential reading for every Catholic who desires to help carry on the legacy of the Great Mercy Pope."--Back cover

Christian Faith, Justice, and a Politics of Mercy: The Benevolent Community assumes that the most profound moral conflict today is between two virtues—justice and mercy. Gilman argues that the two are organically linked through the common experience of compassion. In an unjust world, justice cannot establish itself, but requires, in public as well as private life, projects of merciful benevolence. Mercy alone has the power to subvert patterns of injustice, and mercy and projects of benevolence are tailored to establish and sustain patterns of justice, especially fair economic outcomes. To show this, against Rawl’s Difference Principle, Gilman argues for a Distribution Principle, which states that social and economic inequalities should be addressed by policies that directly and primarily benefit the least advantaged members of society, while at the same time minimizing burdens and/or maximizing benefits for the most advantaged. Along the way he shows how in the United States benevolence as a public virtue was disestablished along with religion; how it might and should be re-established without re-establishing religion; and how the Christian tradition provides resources for evolving morally from a liberal, procedural practice of justice to one that embraces egalitarian, economic justice as well. Finally, he demonstrates how in the global community today, Christianity and other traditions can and should make “benevolent community” a reality.