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  1.  62
    Institutionalizing Inequality: The Physical Criterion of Assisted Suicide.David Elliot - 2018 - Christian Bioethics 24 (1):17-37.
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  2.  23
    Introductory Remarks: Virtue, Habit and Grace in Thomas Aquinas.David Elliot, Angela Knobel & I. I. I. William Mattison - 2023 - Studies in Christian Ethics 36 (2):227-230.
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  3.  19
    ‘Spiritual Training’ and Growth in Infused Virtue: Aquinas’s Model in Historical Context.David Elliot - 2023 - Studies in Christian Ethics 36 (2):287-310.
    This article examines the important role and historical context of spiritual ‘training’ ( exercitium) in St. Thomas Aquinas’s account of infused virtue growth. The traditional practice of spiritual training or discipline confronted the dangers of mediocrity, lukewarmness and relapse in the moral life, seeking further to train us into virtuous conduct through prayer, fasting, vigils, recitation of psalms, examination of conscience, meditation on Scripture, and so forth. Thomas strongly advocated this praxis as crucial to growth in infused virtue. I examine (...)
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  4.  15
    Defining the Relationship Between Health and Well-being in Bioethics.David Elliot - 2016 - The New Bioethics 22 (1):4-17.
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  5.  12
    Hope and Christian Ethics.David Elliot - 2017 - Cambridge University Press.
    The theological virtue of hope has long been neglected in Christian ethics. However, as social, civic and global anxieties mount, the need to overcome despair has become urgent. This book proposes the theological virtue of hope as a promising source of rejuvenation. Theological hope sustains us from the sloth, presumption and despair that threaten amid injustice, tragedy and dying; it provides an ultimate meaning and transcendent purpose to our lives; and it rejoices and refreshes us 'on the way' with the (...)
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  6.  19
    The Christian as Homo Viator: A Resource in Aquinas for Overcoming “Worldly Sin and Sorrow”.David Elliot - 2014 - Journal of the Society of Christian Ethics 34 (2):101-121.
    Thomas Aquinas describes the Christian as homo viator: the "human wayfarer" or pilgrim journeying through this world to the heavenly city. This journey is vulnerable to "worldly sin" or "worldliness": an excessive attachment to wealth, status, honors, prestige, and power. A major cause of apathy to the poor and the underprivileged, worldliness treats our identity as purely this-worldly and therefore shuts the door to eschatological hope through subtle forms of presumption and despair. Drawing upon Aquinas and other sources in the (...)
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  7.  17
    (1 other version)The Politics of Practical Reason: Why Theological Ethics Must Change Your Life by Mark Ryan.David Elliot - 2015 - Journal of the Society of Christian Ethics 35 (2):218-219.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Politics of Practical Reason: Why Theological Ethics Must Change Your Life by Mark RyanDavid ElliotThe Politics of Practical Reason: Why Theological Ethics Must Change Your Life Mark Ryan eugene, or: cascade books, 2011. 229 pp. $20.80If the spirited debate between Stanley Hauerwas and Jeffrey Stout remains front-page news in theological ethics, then Mark Ryan’s subtle and penetrating The Politics of Practical Reason will help keep it there. (...)
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  8.  26
    The Theological Virtue of Hope and the Art of Dying.David Elliot - 2016 - Studies in Christian Ethics 29 (3):301-307.
    This article discusses the nature of and challenges to the theological virtue of hope in the Ars moriendi or ‘art of dying’. It proposes a renewed ascesis of hope whose shared eschatological vision and set of practices help sustain from despair and prepare Christians for a hopeful and ‘good death’.
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  9.  4
    Book Review: Oliver O’Donovan, Entering into Rest: Ethics as Theology, Volume 3. [REVIEW]David Elliot - 2018 - Studies in Christian Ethics 31 (4):493-496.
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  10.  25
    The Turn to Classification in Virtue Ethics: A Review Essay. [REVIEW]David Elliot - 2016 - Studies in Christian Ethics 29 (4):477-488.
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