53 found
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  1.  39
    Enforcing Normalcy: Disability, Deafness and the Body.S. Kay Toombs, Lisa Sowle Cahill, Margaret A. Farley, Paul A. Komesaroff, Arthur W. Frank & Lennard J. Davis - 1997 - Hastings Center Report 27 (5):39.
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  2.  24
    Can Theology Have a Role in “Public” Bioethical Discourse?Lisa Sowle Cahill - 1990 - Hastings Center Report 20 (4):10-14.
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  3.  11
    Sex, Gender, and Christian Ethics.Lisa Sowle Cahill - 1996 - Cambridge University Press.
    Cahill addresses the ethics of sexuality, marriage, parenthood and family from a feminist Christian standpoint. She wants to reaffirm the traditional unity of sex, love and parenthood, not as an absolute norm, but a guiding framework. The book also develops the significance of New Testament models of community and of moral formation, to argue that the human values associated with sex and family should be embodied in a context of concern for society's poor and marginalized. Roman Catholicism receives special but (...)
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  4.  69
    Genetics, commodification, and social justice in the globalization era.Lisa Sowle Cahill - 2001 - Kennedy Institute of Ethics Journal 11 (3):221-238.
    : he commercialization of biotechnology, especially research and development by transnational pharmaceutical companies, is already excessive and is increasingly dangerous to distributive justice, human rights, and access of marginal populations to basic human goods. Focusing on gene patenting, this article employs the work of Margaret Jane Radin and others to argue that gene patenting ought to be more highly regulated and that it ought to be regulated with international participation and in view of concerns about solidarity and the common good. (...)
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  5.  13
    Theologian, Teacher, and Friend: Tributes to James M. Gustafson.James F. Childress, Lisa Sowle Cahill, Douglas F. Ottati, William Schweiker & Theo A. Boer - 2022 - Journal of Religious Ethics 50 (1):7-19.
    Journal of Religious Ethics, Volume 50, Issue 1, Page 7-19, March 2022.
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  6.  50
    Renegotiating Aquinas.Lisa Sowle Cahill - 2015 - Journal of Religious Ethics 43 (2):193-217.
    While Roman Catholic feminist ethicists typically endorse moral realism and crosscultural standards of justice, they also have been influenced by the postmodern interrogation of abstract reason and moral universalism. As theologians writing after the Second Vatican Council, they are increasingly sensitive to the communal and ecclesial dimensions of morality and of Christian ethics, and to the integral relation of Christian faith and ethics. This essay will consider two approaches to Catholic feminist ethics that differ in the relative weight they give (...)
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  7.  46
    Using Augustine in Contemporary Sexual Ethics: A Response to Gilbert Meilaender.Lisa Sowle Cahill - 2001 - Journal of Religious Ethics 29 (1):25-33.
    In response to Gilbert Meilaender 's innovative interpretation of Augustine and of Roman Catholic teaching, the author suggests that Meilaender attributes to Augustine a more positive view of sexual pleasure than the texts will support, that modern Roman Catholic teaching suggests that love should have priority over procreation as a meaning of sex; and that the moral logic of Meilaender's argument does not require a rejection of all reproductive technologies. Nonetheless, the author agrees that a more critical attitude should be (...)
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  8.  49
    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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  9.  4
    Just War as a Theory, Just Peace as a Virtue.Lisa Sowle Cahill - forthcoming - Studies in Christian Ethics.
    Pope Francis both grants the right to use armed force in self-defense and regards all war as ‘a defeat for humanity’. This seeming paradox can be explained by the fact that what is a theoretically just use of force (according to the criteria of just war theory) inevitably results in unjust violence when carried out in practice. The undertaking, processes and practices of war are highly susceptible to what Augustine called the libido dominandi. The theory of just war is carried (...)
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  10.  14
    Bioethics, the Gospel, and Political Engagement.Lisa Sowle Cahill - 2015 - Christian Bioethics 21 (3):247-261.
    The substantive center of Christian ethics is Jesus’s ministry of the kingdom or reign of God, and its preferential inclusion of the poor, the outcast, and the sinner. What defines a gospel-based bioethics is a hopeful, practical commitment to improve the health of those who are most vulnerable to illness and early death because they lack basic needs. This commitment is distinctive of Christian bioethics, if not “unique” in the sense that no other bioethical approaches or traditions share it. To (...)
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  11.  25
    Biotech and Justice: Catching up with the Real World Order.Lisa Sowle Cahill - 2003 - Hastings Center Report 33 (5):34-44.
    Social policy questions in the U.S. are often framed in terms of individual rights, valorizing individual freedom and self‐determination. But this focus obscures the social and economic bases of health and disease. U.S. bioethics, as its counterparts in Africa and Asia have done, needs to restructure its philosophical framework and expand its moral criteria to consider how to define a global ethics.
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  12.  90
    "Playing God": Religious symbols in public places.Lisa Sowle Cahill - 1995 - Journal of Medicine and Philosophy 20 (4):341-346.
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  13.  86
    Theology and bioethics: Should religious traditions have a public voice?Lisa Sowle Cahill - 1992 - Journal of Medicine and Philosophy 17 (3):263-272.
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  14.  35
    The status of the embryo and policy discourse.Lisa Sowle Cahill - 1997 - Journal of Medicine and Philosophy 22 (5):407-414.
  15. Laudato SI': Reframing Catholic Social Ethics.Lisa Sowle Cahill - 2018 - Heythrop Journal 59 (6):887-900.
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  16.  13
    Index to Volume 20.Carole Bayley, Thomas Bole, Wilfried Boroch, Dieter Cassel, Baruch A. Brody, Amir Halevy, Lisa Sowle Cahill, Alberto Infante Campos & Octavi Quintana Trias - 1995 - Journal of Medicine and Philosophy 20:689-693.
  17. Afterword.Lisa Sowle Cahill - 2020 - In Daniel K. Finn (ed.), Moral agency within social structures and culture: a primer on critical realism for Christian ethics. Washington, DC: Georgetown University Press.
     
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  18.  20
    'Abortion Pill' RU 486: Ethics, Rhetoric, and Social Practice.Lisa Sowle Cahill - 1987 - Hastings Center Report 17 (5):5-8.
    RU 486, an experimental drug to terminate early pregnancy, raises again the fundamental questions about the status of the early embryo: What are the morally relevant similarities and differences among contraception, early abortion and late abortion? And how does language affect both our social practices and attitudes concerning those social practices?
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  19. Creation and Ethics.Lisa Sowle Cahill - 2005 - In Gilbert Meilaender & William Werpehowski (eds.), The Oxford handbook of theological ethics. New York: Oxford University Press.
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  20.  18
    Catholics and Health Care.Lisa Sowle Cahill - 2010 - Journal of Catholic Social Thought 7 (1):29-49.
  21.  24
    Catholic Consensus on Critical Care, Patient Welfare and the Common Good.Lisa Sowle Cahill - 2001 - Christian Bioethics 7 (2):185-192.
    Lisa Sowle Cahill; Catholic Consensus on Critical Care, Patient Welfare and the Common Good, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Vo.
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  22.  15
    Christian ethics: problems and prospects.Lisa Sowle Cahill & James F. Childress (eds.) - 1996 - Cleveland, Ohio: Pilgrim Press.
    This fresh analysis of the "state of the question" in Christian ethics charts the course for future study and exploration in the field. Written in honor of James Gustafson, who provides a conclusion, these 22 original and tightly argued essays examine hotly debated controversies on a wide range of topics, from sources of theological ethics to the moral life. At the core of these complementary perspectives is the ever-increasing tension between the particularly of religious and philosophical traditions and the universality (...)
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  23.  29
    Catholic Feminists and Traditions: Renewal, Reinvention, Replacement.Lisa Sowle Cahill - 2014 - Journal of the Society of Christian Ethics 34 (2):27-51.
    The dominant figure in Western Roman Catholic ethics is Thomas Aquinas, and Catholic tradition references a centralized magisterium. Nevertheless, Catholicism is internally pluralistic. After Vatican II, three models of theology and tradition emerged, all addressing gender equality: the Augustinian, neo-Thomistic, and neo-Franciscan. Latina, womanist, African, and Asian ethics of gender present more radical approaches to tradition—suggesting a Junian stream. Catholic ethical-political tradition is not defined by a specific cultural mediation, figure, or model but by a constellation of commitments shared by (...)
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  24.  29
    Evangelical Peacemakers: Gospel Engagement in a War-Torn World ed. by David P. Gushee.Lisa Sowle Cahill - 2017 - Journal of the Society of Christian Ethics 37 (2):206-207.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Evangelical Peacemakers: Gospel Engagement in a War-Torn World ed. by David P. GusheeLisa Sowle CahillEvangelical Peacemakers: Gospel Engagement in a War-Torn World Edited by David P. Gushee EUGENE, OR: WIPF AND STOCK, 2013. 135 PP. $21.00This short volume collects papers from a 2012 Evangelicals for Peace conference at Georgetown University. This should not mislead potential readers as to the book's timeliness, coherence, significance, or ecumenical and interreligious appeal. (...)
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  25. Gender and Christian ethics.Lisa Sowle Cahill - 2001 - In Robin Gill (ed.), The Cambridge companion to Christian ethics. New York: Cambridge University Press.
     
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  26.  10
    Global justice, Christology and Christian ethics.Lisa Sowle Cahill - 2013 - New York: Cambridge University Press.
    Global realities of human inequality, poverty, violence and ecological destruction call for a twenty-first-century Christian response which links cross-cultural and interreligious cooperation for change to the Gospel. This book demonstrates why just action is necessarily a criterion of authentic Christian theology, and gives grounds for Christian hope that change in violent structures is really possible. Lisa Sowle Cahill argues that theology and biblical interpretation are already embedded in and indebted to ethical-political practices and choices. Within this ecumenical study, she explores (...)
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  27.  31
    Holland, Suzanne, Karen Lebacqz, and Laurie Zoloth, eds. The Human Embryonic Stem Cell Debate: Science, Ethics, and Public Policy.Lisa Sowle Cahill - 2002 - The National Catholic Bioethics Quarterly 2 (3):559-562.
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  28.  37
    Index to Volume 22.Lisa Sowle Cahill, Mark J. Cherry, Ellen Wright Clayton, Francis Dominic Degnin, Kenneth DeVille, Robin S. Downie, Fiona Randall, Steven D. Edwards, Ruiping Fan & Kateryna Fedoryka - 1997 - Journal of Medicine and Philosophy 22:643-646.
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  29.  3
    Just Peacemaking: Theory, Practice, and Prospects.Lisa Sowle Cahill - 2003 - Journal of the Society of Christian Ethics 23 (1):195-212.
    The just peacemaking project is a commendable effort to derive proactive initiatives from the teachings of Jesus and a strong sense of Christian discipleship, and to make these effective in volatile political situations. The project could be strengthened by a more explicit doctrine of sin, and an ethical justification of coercion. Recent debates among political scientists about effective social action in the era of globalization can also offer insights to enhance the political plausibility of the just peacemaking theory.
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  30.  22
    Magill, Gerard, editor. Genetics and Ethics: An Interdisciplinary Study.Lisa Sowle Cahill - 2004 - The National Catholic Bioethics Quarterly 4 (3):637-639.
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  31.  26
    Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict – By William T. Cavanaugh.Lisa Sowle Cahill - 2012 - Modern Theology 28 (3):561-563.
  32.  43
    Moral traditions, ethical language, and reproductive technologies.Lisa Sowle Cahill - 1989 - Journal of Medicine and Philosophy 14 (5):497-522.
    on reproductive technologies and the OTA report, Infertility , both use "rights" language to advance quite different views of the same subject matter. The former focuses on the rights and welfare of the embryo, and the protection of the family, while the latter stresses the freedom and rights of couples. This essay uses the work of Alasdair Maclntyre and Jeffrey Stout to consider the different traditions grounding these definitions of rights. It is proposed that a potentially effective mediating language could (...)
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  33.  25
    Nonresistance, Defense, Violence, and the Kingdom in Christian Tradition.Lisa Sowle Cahill - 1984 - Interpretation 38 (4):380-397.
    A central point at issue in Christian reflection on war and peace is the extent to which the quality of God's Kingdom can characterize Christian existence in history and the extent to which it must be supplemented by a perceived obligation to seek justice, even if by coercion.
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  34. On Richard McCormick.Lisa Sowle Cahill - 1993 - In Allen Verhey & Stephen E. Lammers (eds.), Theological voices in medical ethics. Grand Rapids, Mich.: W.B. Eerdmans Pub. Co..
     
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  35.  77
    Sex, Marriage, and Community in Christian Ethics.Lisa Sowle Cahill - 1983 - Thought: Fordham University Quarterly 58 (1):72-81.
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  36.  11
    Social Movements as Carriers of CST: The Challenges of Gender Justice.Lisa Sowle Cahill - 2023 - Journal of Catholic Social Thought 20 (1):99-121.
    Catholic social teaching frames a practical, political tradition, historically embodied and directed toward the dignity of the person, solidarity, and the common good as essential to social justice. It aims not only to convert the Church but to be an agent of change in societies globally. Yet despite over 130 years of condemnations by CST of violence, exploitation, and other forms of social injustice, scourges like poverty, war, racism, and sexism still blight human existence. The work of the Belgian theologian (...)
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  37.  44
    Theological Ethics as Political Ethics: A Conversation with Raymond Geuss.Lisa Sowle Cahill - 2012 - Studies in Christian Ethics 25 (2):153-159.
    Christian ethics is rooted in Christian worship, community, and identity, yet must cooperate across traditions to alleviate global injustices that violate love of God and neighbor. Although practical ethical commitment may be contingent on an experience of ultimacy that is ‘outside ethics’, this experience is not limited to confessing Christians.
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  38.  49
    The Ethical Implications of the Sermon on the Mount.Lisa Sowle Cahill - 1987 - Interpretation 41 (2):144-156.
    The primary question the Sermon on the Mount poses is: What is the fullness of discipleship like when imitation of the Father known in Jesus pervades one's existence?
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  39.  70
    The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation.Lisa Sowle Cahill - 1988 - Journal of Law, Medicine and Ethics 16 (1-2):65-71.
  40.  39
    The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation.Lisa Sowle Cahill - 1988 - Journal of Law, Medicine and Ethics 16 (1-2):65-71.
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  41.  31
    Toward Justice in Human Subjects Research.Lisa Sowle Cahill - 2000 - Hastings Center Report 30 (4):45-46.
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  42.  8
    Toward Justice in Human Subjects ResearchBeyond Consent: Seeking Justice in Research.Lisa Sowle Cahill, Jeffrey P. Kahn, Anna C. Mastroianni & Jeremy Sugarman - 2000 - Hastings Center Report 30 (4):45.
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  43.  25
    The New Biotech World Order.Lisa Sowle Cahill - 1999 - Hastings Center Report 29 (2):45-48.
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  44.  21
    The New Testament and Ethics: Communities of Social Change.Lisa Sowle Cahill - 1990 - Interpretation: A Journal of Bible and Theology 44 (4):383-395.
    There is a broad recognition that moral norms are most usefully justified not as mere transcriptions of biblical rules, or even as sophisticated references to key narrative themes, but rather as coherent social embodiments of a community formed by Scripture.
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  45.  23
    Theology's role in public bioethics.Lisa Sowle Cahill - 2006 - In David E. Guinn (ed.), Handbook of bioethics and religion. New York: Oxford University Press.
    For at least two decades, the role of theology in public matters has been governed by what might be termed a “liberal consensus”. This consensus, shared by policymakers, theologians, philosophers, and the public, has two parts. First, that law and public policy need to be considered in terms of individual liberties and rights. Second, that the only appropriate “public” language in which to justify, qualify, and reconcile liberties and rights should be neutral, secular, and rational. The thesis of this chapter (...)
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  46.  37
    Within shouting distance: Paul Ramsey and Richard McCormick on method.Lisa Sowle Cahill - 1979 - Journal of Medicine and Philosophy 4 (4):398-417.
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  47.  42
    Bioethics, Theology, and Social Change.Lisa Sowle Cahill - 2003 - Journal of Religious Ethics 31 (3):363 - 398.
    Recent years have witnessed a concern among theological bioethicists that secular debate has grown increasingly "thin," and that "thick" religious traditions and their spokespersons have been correspondingly excluded. This essay disputes that analysis. First, religious and theological voices compete for public attention and effectiveness with the equally "thick" cultural traditions of modern science and market capitalism. The distinctive contribution of religion should be to emphasize social justice in access to the benefits of health care, challenging the for-profit global marketing of (...)
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  48.  11
    Catholic bioethics and social justice: the praxis of US health care in a globalized world.M. Therese Lysaught, Michael P. McCarthy & Lisa Sowle Cahill (eds.) - 2018 - Collegeville, Minnesota: Liturgical Press Academic.
    Catholic health care is one of the key places where the church lives Catholic social teaching (CST). Yet the individualistic methodology of Catholic bioethics inherited from the manualist tradition has yet to incorporate this critical component of the Catholic moral tradition. Informed by the places where Catholic health care intersects with the diverse societal injustices embodied in the patients it encounters, this book brings the lens of CST to bear on Catholic health care, illuminating a new spectrum of ethical issues (...)
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  49. Book Review : Promise or Pretence: A Christian's Guide to Sexual Morals, by A. E. Harvey. SCM, 1994. vii + 136pp. pb. 7.95. [REVIEW]Lisa Sowle Cahill - 1995 - Studies in Christian Ethics 8 (2):100-101.
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  50. We acknowledge with thanks receipt of the following titles. Inclusion in this list neither implies nor precludes subsequent review. Ariarajah, S. Wesley, Axis of Peace: Christian Faith in Times of Violence and War (Geneva: WCC Publications, 2004). 137 pp. no price (pb), ISBN. [REVIEW]R. J. Berry, Michael Brierley, David A. Brondos, Elizabeth M. Bucar, Barbra Barnett & Lisa Sowle Cahill - 2006 - Studies in Christian Ethics 19:273-276.
     
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