In We Will Get to the Promised Land, Lee explores the entire scope of Martin Luther King, Jr.'s spirituality, tracing its roots to African communal religious traditions and African Americans' fight for racial justice. He presents communal-political spirituality as constituting the heart of King's multifaceted spirituality. Lee reinterprets King's personal journey, theology, and ethics, as well as the Civil Rights Movement, in light of this communal-political spirituality, while assessing its ongoing importance for the common life in the twenty-first century, with particular attention to the war on terror and interreligious ecumenism.
In We Will Get to the Promised Land, Lee explores the entire scope of Martin Luther King, Jr.'s spirituality, tracing its roots to African communal religious traditions and African Americans' fight for racial justice. He presents communal-political spirituality as constituting the heart of King's multifaceted spirituality. Lee reinterprets King's personal journey, theology, and ethics, as well as the Civil Rights Movement, in light of this communal-political spirituality, while assessing its ongoing importance for the common life in the twenty-first century, with particular attention to the war on terror and interreligious ecumenism. ""Lee deserves high praise for this comprehensive analysis of the spirituality of Martin Luther King, Jr. Since first generation immigrants rarely attend to African American history, the importance of this study cannot be over estimated."" Peter J. Paris, Elmer G. Homrighausen Professor Emeritus of Christian Social Ethics, Princeton Theological Seminary, from the Foreword ""An exceptional achievement. This book extends the King tradition into the twenty-first century and invites the reader to appreciate his insights in dialogue with the Dalai Lama and to apprehend his wisdom about the contemporary war on terror. A very creative and important contribution to King studies."" Robert M. Franklin, Visiting Scholar in Residence, Martin Luther King, Jr. Research and Education Institute, Stanford University; former President, Morehouse College ""Lee makes African communal-spiritual traditions normative for understanding Martin Luther King, Jr.'s spirituality. A bold and provocative new book--one that should attract much attention in academic and church circles. A particularly challenging read for King scholars."" Lewis V. Baldwin, Vanderbilt University; author of There is a Balm in Gilead: The Cultural Roots of Martin Luther King, Jr. Hak Joon Lee is the Lewis B. Smedes Professor of Christian Ethics at Fuller Theological Seminary. His research focuses on covenant, public theology, global ethics, Martin Luther King, Jr., and Asian American theology and ethics. Some of his other books include Covenant and Communication: A Christian Moral Conversation with Jurgen Habermas; The Great World House: Martin Luther King, Jr. and Global Ethics; and Shaping Public Theology: Selections from the Writings of Max L. Stackhouse. Lee is an ordained Minister of Word and Sacrament in the Presbyterian Church (USA), and he lives with his wife and two sons in Pasadena, CA.
In this capacious and accessible introduction to Christian ethics, Hak Joon Lee advances a renewed vision of Christian life that is liberative, grace-centered, and justice- and peace-oriented in nature. Responding to key ethical questions of today, Lee applies the moral meaning and implications of the New Covenant in Jesus Christ to twenty-first-century life, characterized by fluidity, fragmentation, division, and violence. Christian Ethics begins by introducing covenant as the central drama and storyline of Scripture that culminates in the New Covenant of Jesus. It presents shalom (the wholeness and flourishing of creation) as God’s ultimate purpose and God’s covenant as “God’s organizing mechanism of community” that mediates God’s work of liberation and restoration. Lee proposes a creative model of Christian ethics based on the New Covenant of Jesus and its organizing patterns, reconstructing the key categories of ethics (agency, norms, authority of Scripture, ethical discernment, etc.) and drawing out four practices—communicative engagement, just peacemaking, grassroots organizing, and nonviolence. The result is a new model of Christian ethics that is inclusive, egalitarian, ecological, and justice- and peace-oriented, which overcomes the limitations of traditional covenantal ethics. In the second part of the book, Lee systematically applies New Covenant ethics to the most urgent and controversial social issues of our time: democratic politics, economic ethics, creation care, criminal justice, race, sex and marriage, medicine, and war and peace. Through his deep, pastoral, and irenic inquiries into these difficult topics, Lee demonstrates a pattern of covenantal moral reasoning that undercuts the dominant neoliberal ethos of individualism and transactional relationship that more and more influences Christian moral decisions. His conclusion is that as covenant has been at the heart of modern democracy, human rights, civil society, and civic formation, a renewed understanding of covenant centered in Jesus can help to heal our broken society and imperiled planet, and to reorganize the fragmented human life in the era of globalization and digitization.
Lee's second study on Martin Luther King, Jr., explores the possibilities of King's ethics, based on his "great world house" concept, as a resource for constructive global ethics.
In this capacious and accessible introduction to Christian ethics, Hak Joon Lee advances a renewed vision of Christian life that is liberative, grace-centered, and justice- and peace-oriented in nature. Responding to key ethical questions of today, Lee applies the moral meaning and implications of the New Covenant in Jesus Christ to twenty-first-century life, characterized by fluidity, fragmentation, division, and violence. Christian Ethics begins by introducing covenant as the central drama and storyline of Scripture that culminates in the New Covenant of Jesus. It presents shalom (the wholeness and flourishing of creation) as God’s ultimate purpose and God’s covenant as “God’s organizing mechanism of community” that mediates God’s work of liberation and restoration. Lee proposes a creative model of Christian ethics based on the New Covenant of Jesus and its organizing patterns, reconstructing the key categories of ethics (agency, norms, authority of Scripture, ethical discernment, etc.) and drawing out four practices—communicative engagement, just peacemaking, grassroots organizing, and nonviolence. The result is a new model of Christian ethics that is inclusive, egalitarian, ecological, and justice- and peace-oriented, which overcomes the limitations of traditional covenantal ethics. In the second part of the book, Lee systematically applies New Covenant ethics to the most urgent and controversial social issues of our time: democratic politics, economic ethics, creation care, criminal justice, race, sex and marriage, medicine, and war and peace. Through his deep, pastoral, and irenic inquiries into these difficult topics, Lee demonstrates a pattern of covenantal moral reasoning that undercuts the dominant neoliberal ethos of individualism and transactional relationship that more and more influences Christian moral decisions. His conclusion is that as covenant has been at the heart of modern democracy, human rights, civil society, and civic formation, a renewed understanding of covenant centered in Jesus can help to heal our broken society and imperiled planet, and to reorganize the fragmented human life in the era of globalization and digitization.
In We Will Get to the Promised Land, Lee explores the entire scope of Martin Luther King, Jr.'s spirituality, tracing its roots to African communal religious traditions and African Americans' fight for racial justice. He presents communal-political spirituality as constituting the heart of King's multifaceted spirituality. Lee reinterprets King's personal journey, theology, and ethics, as well as the Civil Rights Movement, in light of this communal-political spirituality, while assessing its ongoing importance for the common life in the twenty-first century, with particular attention to the war on terror and interreligious ecumenism.
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