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Charles T. Mathewes [12]Charles Mathewes [8]Charles Thomas Mathewes [1]
  1. Comparative Religious Ethics.Charles Mathewes, Matthew Puffer & Mark Storslee (eds.) - 2014 - New York: Routledge.
    SPECIAL INTRODUCTORY PRICE! No collection of this sort has yet been conceived of, let alone accomplished, in this field. In part that may well be due to the extraordinarily nascent character of the field of comparative religious ethics, described as that. Yet the aim is not simply to gather together a number of pieces, but -- with the appropriate modesty and tentativeness -- to offer one picture of how the field ought to understand itself: its past, present, and perhaps its (...)
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  2. Evil and the Augustinian Tradition.Charles T. Mathewes - 2001 - Cambridge University Press.
    Recent scholarship has focused attention on the difficulties that evil, suffering, and tragic conflict present to religious belief and moral life. Thinkers have drawn upon many important historical figures, with one significant exception - Augustine. At the same time, there has been a renaissance of work on Augustine, but little discussion of either his work on evil or his influence on contemporary thought. This book fills these gaps. It explores the 'family biography' of the Augustinian tradition by looking at Augustine's (...)
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  3.  46
    Understanding Religious Ethics.Charles Mathewes - 2010 - Wiley-Blackwell.
    God and morality -- Jewish ethics -- Christian ethics -- Islamic ethics -- Friendship -- Sexuality -- Marriage and family -- Lying -- Forgiveness -- Love and justice -- Duty, law, conscience -- Capital punishment -- War (I) : towards war -- War (II) : in war -- Religion and the environment -- Pursuits of happiness : labor, leisure, and life -- Good and evil.
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  4.  39
    A Worldly Augustinianism: Augustine’s Sacramental Vision of Creation.Charles Mathewes - 2010 - Augustinian Studies 41 (1):333-348.
  5.  86
    Augustinian Anthropology: Interior intimo meo.Charles T. Mathewes - 1999 - Journal of Religious Ethics 27 (2):195 - 221.
    Our appreciation and appropriation of Augustine's thought is hindered by assumptions which serious engagement with his thought makes both visible and dubious. His account of the dynamics of human knowing seems, at first glance, a jumble of confusions, but, once better understood, it helps transform both the terms and the framework of our epistemology. His account of human agency seems similarly confused, but also works, once rightly understood, to transform our vision of what agency is. Further-more, Augustine's different anthropological and (...)
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  6.  16
    Pluralism, Otherness, and the Augustinian Tradition.Charles T. Mathewes - 1998 - Modern Theology 14 (1):83-112.
  7. Sacramental ethics and the future of moral theology.Charles Mathewes - 2019 - In Michael Lamb & Brian A. Williams (eds.), Everyday ethics: moral theology and the practices of ordinary life. Georgetown University Press.
     
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  8. Stanley Rudman, Concepts of Person and Christian Ethics Reviewed by.Charles T. Mathewes - 1999 - Philosophy in Review 19 (1):58-59.
     
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  9. Vincent W Lloyd, The Problem with Grace: Reconfiguring Political Theology, Palo Alto: Stanford University Press, 2011. 256pp. ISBN-10: 0804768846; ISBN-13: 978-0804768849. [REVIEW]Charles Mathewes - 2013 - Critical Research on Religion 1 (2):233-236.
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  10.  28
    The Career of the Pelagian Controversy: Introductory Essay.Charles T. Mathewes - 2002 - Augustinian Studies 33 (2):201-212.
  11. A Theology of Public Life.Charles T. Mathewes - 2007 - Cambridge University Press.
    What has Washington to do with Jerusalem? In the raging debates about the relationship between religion and politics, no one has explored the religious benefits and challenges of public engagement for Christian believers - until now. This book defends and details Christian believers' engagement in contemporary pluralistic public life not from the perspective of some neutral 'public', but from the particular perspective of Christian faith, arguing that such engagement enriches both public life and Christian citizens' faith themselves. As such it (...)
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  12.  18
    Original Sin and the Hermeneutics of Charity: A Response to Gilbert Meilaender.Charles T. Mathewes - 2001 - Journal of Religious Ethics 29 (1):35 - 42.
    Looking for a way to read the classic texts of Christian antiquity without treating them either as if they were written yesterday or as if they were archaeological artefacts, the author endorses Meilaender's endeavor to develop the insights of Augustine in the modern context. He nevertheless suggests that a different way of drawing the analogy between sex and eating would better capture Augustine's distinctive way of joining theology and ethics and would enable a more vigorous defense of Augustine against modern (...)
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  13.  18
    Reply by Charles T. Mathewes.Charles T. Mathewes - 2000 - Journal of Religious Ethics 28 (3):478-481.
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  14.  11
    Response to the Work of Professor Steiker.Charles Mathewes - 2014 - Studies in Christian Ethics 27 (3):334-339.
    This brief response to Carol Steiker’s essay asks questions about the kind of contribution Christian theologians and ethicists can make to large pluralistic debates about criminal justice, and highlights several insights that it discerns in Steiker’s argument—insights that, it argues, require a theological register and idiom to be identified, and articulated, in their proper fullness.
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  15.  6
    Letters, Notes, and Comments.John R. Bowlin & Charles T. Mathewes - 2000 - Journal of Religious Ethics 28 (3):473 - 481.
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  16.  20
    Agency, Nature, Transcendence, and Moralism: A Review of Recent Work in Moral Psychology. [REVIEW]Charles T. Mathewes - 1997 - Journal of Religious Ethics 28 (2):297 - 328.
    Recent work in moral and philosophical psychology provides valuable resources for religious ethicists, and this review examines contributions by Julia Annas, Annette Baier, John Bowlin, John McDowell, and William Wainwright. This literature raises important questions about the character of human moral being as naturalistic, about whether an explicitly supernatural morality can be other than inevitably "moralistic," and about how that might be so. Nonetheless, religious ethicists should appropriate it only with care, particularly in its emphasis on naturalism, and the partiality (...)
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