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The Peaceable Kingdom a Primer in Christian Ethics

University of Notre Dame Press (1983)

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  1. Two Concepts or Two Phases of Liberal Education?[1].Elmer John Thiessen - 1987 - Journal of Philosophy of Education 21 (2):223–234.
  • Thinking Theologically About Reproductive and Genetic Enhancements: The Challenge.G. Khushf - 1999 - Christian Bioethics 5 (2):154-182.
    Current philosophical and legal bioethical reflection on reprogenetics provides little more than a rationalization of the interests of science. There are two reasons for this. First, bioethicists attempt to address ethical issues in a “language of precision” that characterizes science, and this works against analogical and narratological modes of discourse that have traditionally provided guidance for understanding human nature and purpose. Second, the current ethical and legal debate is framed by a public/private distinction that banishes robust norms to the private (...)
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  • The Role of Perception in Jonathan Edwards's Moral Thought: The Nature of True Virtue Reconsidered.Ki Joo Choi - 2010 - Journal of Religious Ethics 38 (2):269-296.
    This essay provides an interpretation of Jonathan Edwards's moral thought that calls attention to the motif of perception in his conception of true virtue. The aim is to illumine the extent to which Edwards's virtue ethics can be included in and contribute to prevailing approaches to virtue in contemporary theological ethics. To advance this proposal, this essay attends to the question of moral agency that Edwards's reflections on charity, the new spiritual sense, and religious affections raise. This procedure offers an (...)
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  • Theological Ethics, the Churches, and Global Politics.Lisa Sowle Cahill - 2007 - Journal of Religious Ethics 35 (3):377 - 399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  • Theological Ethics, the Churches, and Global Politics.Lisasowle Cahill - 2007 - Journal of Religious Ethics 35 (3):377-399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" , responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  • The Spirit of Democracy and the Rhetoric of Excess.Jeffrey Stout - 2007 - Journal of Religious Ethics 35 (1):3-21.
    If militarism violates the ideals of liberty and justice in one way, and rapidly increasing social stratification violates them in another, then American democracy is in crisis. A culture of democratic accountability will survive only if citizens revive the concerns that animated the great reform movements of the past, from abolitionism to civil rights. It is crucial, when reasoning about practical matters, not only to admit how grave one's situation is, but also to resist despair. Therefore, the fate of democracy (...)
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  • On Making a Cultural Turn in Religious Ethics.Richard B. Miller - 2005 - Journal of Religious Ethics 33 (3):409-443.
    This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to "otherness," asymmetries of power, the end of value-neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of (...)
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  • Reading Hauerwas in the Cornbelt: The Demise of the American Dream and the Return of Liturgical Politics.Michael S. Northcott - 2012 - Journal of Religious Ethics 40 (2):262-280.
    In this paper I examine criticism of Hauerwas's critique of American democracy and liberalism, and of American violence and war, as sectarian and politically irrelevant. This twin account has the merit of engaging his critics from left and right. I show that his critique of American Christians, and their support of America's ways of promoting justice and freedom at home and in the world, has analogies with Foucault's genealogical project in France, and represents a more powerful critique of American imperialism (...)
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  • The Church as a Moral Agent: In Dialogue with Bram van de Beek.J. M. Vorster - 2018 - HTS Theological Studies 74 (4):1-8.
    The latter part of the 20th century is known for a surge in the so-called ‘genitive theologies’. Usually, a genitive theology has an ulterior motive, aiming at the transformation of a society or the promotion of sound politics and economy. In recent years, this trend culminated in public theology. The issue of religion with an ulterior motive was raised by Van de Beek in a seminal article focusing on theology without gaining anything from it as an answer to the surging (...)
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  • Moral Realism According to Lovibond and Hauerwas.Kevin Jung - 2013 - International Journal of Philosophy and Theology 74 (4):343-360.
    In her effort to recast moral realism in the style of the later Wittgensteinian philosophy of language, Sabina Lovibond seeks to ground moral knowledge in a historical community and its rules of language. In Stanley Hauerwas’ writings, we find an account of Christian ethics that is similarly modeled on Wittgensteinian realism. The main problem with Wittgensteinian moral realism, as it is appropriated by both Lovibond’s and Hauerwas’ society-dependent accounts of morality, is that they are unable to resolve difficult issues created (...)
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  • "Calvin and Hobbes": A Critique of Society's Values.Alisa White Coleman - 2000 - Journal of Mass Media Ethics 15 (1):17-28.
    This article is a textual analysis of messages and themes in "Calvin and Hobbes," a comic strip nationally syndicated from 1985 to 1995. The article examines the content found in "Calvin and Hobbes" to determine underlying messages concerning ethics and values. Specifically, the messages are analyzed to determine under which category of metaethics-deontological, teleological, and virtue-they fall.
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  • Talking the Walk and Walking the Talk: Stanley Hauerwas's Contribution to Theological Ethics.William Werpehowski - 2012 - Journal of Religious Ethics 40 (2):228-249.
    ABSTRACTStanley Hauerwas's contribution to the study of Christian ethics is analyzed in the course of offering an overview of his work, including his early reflections on “vision,”“narrative,” and moral agency; his continuing focus on Christian virtues and practices in contrast to the ethos of moral and political liberalism; and his specific attention to the meaning of peaceableness and the rejection of violence. The essay concludes by considering Hauerwas's legacy as a postliberal theologian, a critical participant in American Protestant ethics, and (...)
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  • Can God or the Market Set People Free?Joe Blosser - 2013 - Journal of Religious Ethics 41 (2):233-253.
    Both Protestant theologians and “preference” economists believe that freedom is necessary for moral action, but such theologians and economists have seemingly irreconcilable accounts of freedom and, thus also, morality. Instead of learning from each other, they typically ignore each other or claim that one field reigns supreme over the other. This essay digs into the theological and economic traditions of each side to find points of similarity between them. It engages Adam Smith and Ernst Troeltsch to develop a view of (...)
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  • Time-Binding Communication: Transmission and Decadence of Tradition.Jonathan M. Smith - 2007 - Ethics, Place and Environment 10 (1):107 – 119.
    This article sketches a theory of time-binding communication, which is to say communication that unifies widely separated times much as space-binding communication unifies widely separated places. Drawing from the work of Harold Innis, it first describes the function and character of time-binding communication as a means to social continuity. Then, following Alasdair MacIntyre and Michael Oakshott, it explains the nature and necessary circumstances of this sort of time-binding communication, or tradition. It discusses the character, consequences, and causes of decadence - (...)
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  • Teaching Ethics in the Face of Africa’s Moral Crisis: Reflections From a Guest.Dr Benno van den Toren - 2013 - Transformation: An International Journal of Holistic Mission Studies 30 (1):1-16.
    Though the Christian faith has in recent years increasingly shown itself to be a truly African religion, a variety of African authors such as Kä Mana, George Kinoti, Hannah Kinoti, August Shutte and Efoé Julien Penoukou have noted that sub-Saharan Africa is facing a moral crisis. This article explores this crisis in as far as it is caused by difficulties in the reception of the Christian ethic by African Christian communities. It points out that this crisis is visible in double (...)
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  • Christian Bioethics and the Church's Political Worship.R. Song - 2005 - Christian Bioethics 11 (3):333-348.
    Christian bioethics springs from the worship that is the response of the Church to the Gospel of Jesus Christ. Such worship is distinctively political in nature, in that it acknowledges Christ as Lord. Because it is a political worship, it can recognize no other lords and no other prior claims on its allegiance: these include the claims of an allegedly universal ethics and politics determined from outside the Church. However the Church is called not just to be a contrast society, (...)
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  • Christian Engagement with Public Bioethics in Britain: The Case of Human Admixed Embryos.N. Messer - 2009 - Christian Bioethics 15 (1):31-53.
    This paper offers an assessment of the prospects for Christian engagement with public bioethical debates in a contemporary British context. One recent example, the debate provoked by proposed legislation for research involving human admixed embryos, is examined briefly. It is argued that this debate has some problematic features that are characteristic of public ethical debates in this context. Next, a proposal is offered as to how such bioethical questions may be approached from within a Christian theological tradition (specifically, a Reformed (...)
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  • Ratzinger’s Logos Theology and the Healing of Human Rights: A Critical Engagement with the Regensburg Lecture.Francis Mohan - unknown
    Taking the use of the logos in Ratzinger's Regensburg Lecture as its starting point, the thesis expands three horizons in Ratzinger studies. Firstly, it extends the understanding of Ratzinger as the author of a logos theology. Secondly, it shows how the Regensburg theme of the full breadth of reason, represented by the logos, is applied by Ratzinger in a critique of secular modernity. Thirdly, it claims that the logos theology of Joseph Ratzinger can provide a repair of the culture of (...)
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  • Confrontation des traditions et intensité de la vérité.Denis Müller - 2007 - Recherches de Science Religieuse 1 (1):41-60.
    Afin de saisir la portée du débat nord-américain sur les communautarismes pour l’éthique théologique chrétienne actuelle, il paraît nécessaire de faire le point sur la différence entre le communautarisme des traditions intellectuelles, morales et spirituelles partagées, ou communautarisme éthico-religieux et éthico-politique, et le communautarisme politique. Le second, pour autant qu’il postule l’existence de communautés séparées au sein du politique, en est selon nous réduit à échouer comme modèle politique, aussi bien en ce qui concerne la démocratie à l’intérieur des Etats-nations (...)
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  • Measuring Christian Moral Values Among Catholic and Protestant Adolescents in Northern Ireland.Leslie J. Francis & John E. Greer - 1992 - Journal of Moral Education 21 (1):59-65.
    Abstract One thousand and seventy?nine pupils aged between 13 and 16 years, from years three through five of Protestant and Catholic secondary schools in Northern Ireland, completed a survey of moral issues, together with a scale of attitude towards Christianity and a range of indices of religious behaviour. These data are employed to develop and to establish criteria of reliability and validity for a scale of traditional Christain moral values. Tentative scale norms indicate that pupils in Catholic schools hold more (...)
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