Dissertations / Theses: 'Definitions of moral theology'

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Widdicombe, David William. "Theology and experience : methodological issues in the theology of P.T. Forsyth." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365521.

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Abram, Anna. "Moral development : an interdisciplinary study." Thesis, Heythrop College (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248350.

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Meacock, Heather. "An anthropological approach to theology : a study of John Hicks theology of religious pluralism, towards ethical criteria for a global theology of religions." Thesis, University of Bristol, 1997. http://hdl.handle.net/1983/b93f5f0c-ea33-4a7e-90a3-c230e0965220.

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Monestel, Mora Natacha. "Exploring definitions of social justice : a qualitative study of moral dialogues with university students." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63384.

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This qualitative research built upon a sociocultural approach to moral functioning to examine how six university students living in Vancouver defined social justice. Two research questions guided this study: 1) How do participants define social justice? and 2) How do they perceive their definitions of social justice are informed by their cultural background? Six semi-structured interviews were conducted to collect the data, during which the participants engaged in moral narratives that drew upon their past experiences, events from their sociocultural contexts and a fictitious narrative provided by the researcher. Through moral narratives, therefore, the participants crafted their definitions of social justice, defined as conceptual systems mediating their moral actions (e.g., reflection, dialogue, imagination, and creativity, among others). Braun and Clarke’s (2006) thematic analysis, three main themes were identified across the data: 1) equality and non-discrimination as core aspects defining social justice, 2) pathways from social injustice toward social justice, and 3) authoring themselves through moral dialogues. Participants not only defined social justice but expanded their inner moral dialogue, allowing them to reconstruct their past experiences and imagine possible social justice futures. These findings are potentially relevant: 1) to the literature on moral development; and 2) to intercultural educational curricula and pedagogy.
Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
Graduate

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Howard, David Crombie. "New England's answer to the moral dilemma of grace." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Harris, Ian Colin. "The development of John Locke's moral theology, 1660-95." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.254059.

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Magill, Gerard. "Moral judgement in the theology of John Henry Newman." Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/12249.

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The purpose of this thesis is to analyse moral judgement in Newman's theology by examining his religious epistemology of the judgement of faith which he regularly illustrates with a moral analogy. Chapter one explains the philosophical and theological parameters of his religious epistemology in the 'University Sermons', and 'The Idea of a University'. This shows the primacy of the implicit reason of faith, and the secondary, but indispensable, function of explicit reason, manifest in Newmnan's explanation of liberal knowledge. Chapter two refines this by examining the 'Grammar of Assent, to show the objectivity and normativity of his epistemology in the concrete faith judgement of the illative sense. I show the primacy of personal assent in relation to the indispensable, but secondary, function of inferential investigation. Chapter three adopts the epistemology of the 'Grammar of Assent' to explain moral judgement. I introduce the term 'illative moral judgement' to show that concrete moral judgement can be a speculative truth of implicit reason which elicits a real assent of the imagination. There is a creative tension between concrete moral judgement and the abstract moral judgement entailed by the objective existence of the moral law; this is indicated by the moral sense of conscience within the context of his theology of a religious imagination. Moral judgement, action, and progress are connected by examining the role of the will and the influence of grace. The religious dimension of moral judgement is explained by understanding conscience's sense of duty in terms of intentionality within a horizon of belief. And his religious epistemology reveals the mode of reversing concrete moral judgement. Chapter four shows the relevance of Newman's proposals for moral judgement in contemporary moral theology.

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Leyden, Michael J. "Responsible before God : human responsibility in Karl Barth's moral theology." Thesis, University of Chester, 2014. http://hdl.handle.net/10034/621113.

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This thesis contributes to the recent scholarly re-evaluation of Karl Barth’s moral theology through an examination of the theme of human responsibility in his thought. The language of responsibility recurs throughout Barth’s ethical writings, and its frequency and strategic significance in his articulation of the nature of the active human agent in Christian ethics means it is worthy of scholarly consideration. To date, no extended study of this topic in Barth’s thought exists, and, apart from critical summaries of his use of responsibility language in select parts of the Church Dogmatics in corners of the secondary literature, responsibility-ethicists have tended to ignore Barth’s work on this topic. My intention, through exegetical reading of several key texts, is to provide explication, clarification, and analysis of his understanding of human responsibility. On the basis of this exegetical work I shall argue that the idea of responsibility is in fact a key component of Barth’s theological ethics and significantly informs his presentation of human agency. Following the introductory chapter, the central chapters of the thesis are exegetical readings of human responsibility in three major texts from the Barth corpus: the Ethics lectures; the ethics of CD II/2; and the special ethics of CD III/4. The fifth and final chapter is a synopsis of the development of Barth’s understanding and his articulation of human responsibility across these texts. My constructive proposal as to how we may understand Barth’s overall account is based on the preceding exegetical work. I argue that the ethics of the Church Dogmatics ought to be read together, and that in doing so we see that the mature Barth offers: 1) a theological description of human responsibility, which I argue is a kind of moral ontology in which the human agent is called to inhabit a particular space in relation to God; and 2) concrete indications of the kind of responsible actions that represent and enable the embedding of that description in human life. He develops what I term “indicative practices” which give shape to human lives, enabling human agents to navigate the moral space into which they have been placed. These two elements taken together are, I suggest, the sum of Barth’s account of human responsibility.

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Kuzma, Andrew J. "Theo-dramatic ethics| A balthasarian approach to moral formation." Thesis, Marquette University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10102835.

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What role does beauty play in our moral formation? What difference does the perception of beauty make to the way we live our lives? In order to answer these questions, I look to the twentieth-century Catholic theologian, Hans Urs von Balthasar. Relatively little has been written about Balthasar’s ethics. He is, perhaps, best known for his retrieval of beauty as a transcendental property of being. Balthasar, though, never set down an extended account of his ethics or moral theology. While he had no explicit ethic, he certainly thought that his theology could be lived. The Theo-Drama, for instance, discusses the implications that the perception of beauty has for Christian life.

I do not intend to present “Balthasar’s ethics.” Instead I will offer a “Balthasarian ethic.” Drawing from his theological aesthetics and dramatics, I will outline the morality implicit in his theology: a Balthasarian theo-dramatic ethics. We can see this kind of ethic at work, I contend, in some of Balthasar’s lesser-known works on Christian life. I will then go beyond Balthasar to consider how we might put this moral formation into practice in the possibility of living out Christian pacifism in the nation-state and in our treatment of non-human animals.

This dissertation points to the convergence of method and performance. The method of theo-dramatic ethics can never be distilled to a set of abstract rules or terms. We can do so artificially in order to better express what makes performances of the good beautiful. But it is the performance, not the method, of theo-dramatic ethics that we find enrapturing. Being formed by performances of beauty better enables us to recognize and express new forms of beauty. My thesis is that recognizing beauty as the foundation of moral formation affirms the formational power of the Christian tradition as well as that of new experiences and practices because in both cases we are responding to beauty.

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Cerny, Samuel. "A Theological and Moral Framework for Divine Violence." Thesis, Regent University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10606304.

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While ethical arguments for nonviolence have persisted for generations, theological arguments for an absolutely nonviolent God have recently emerged. Some theologians deem violence in every form to be immoral and punishment to be a form and cause of violence, so they contend that a moral God must be nonviolent and non-retributive. Also, this nonviolent God assertion undermines other doctrines including penal substitution in the atonement, eternal punishment in hell, and temporal judgments in biblical narratives. In response, I will argue that God’s justice has a retributive aspect, for He gives to people what they deserve including punishing sinners or a substitute in their place. His justice is a necessary divine attribute, for to be true to Himself, God highly values His image bearers by dignifying their free will and choices by assuring that they experience the results of their decisions. Thus God’s retributive justice provides a moral framework for His violent judgments.

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Podlesny, James F. "The place of sacred scripture in Bernard Häring's moral theology." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Vélez, Edgar A. "Revisionist moral theology : recovering the teleological character of Christian ethics /." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1488202678776398.

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Harvie, Timothy. "Ethics of hope : the moral landscape of Jurgen Moltmann's theology." Thesis, University of Aberdeen, 2006. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU225983.

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Chapter 1 - The basis of Moltmann’s eschatology is explored and developed with its specific relationship to the moral impact it has within Christian theology at the forefront of the discussion. Chapter 2 - Moltmann’s primary category for discussing eschatology and its specific ethical import is ‘the Kingdom of God’ and is thus explicated in further detail within this chapter. Chapter 3 - This discussion of the Kingdom of God is then deepened with an analysis of Moltmann’s pneumatology. In particular, the role of the Spirit in vivifying human moral action in the Church and in society is examined within eschatological perspective. Chapter 4 - The above argument is then interpreted in light of the Christian claim that God is Triune as the persons Father, Son, and Holy Spirit. Chapter 5 - Beginning with this chapter, the preceding doctrinal concerns will be brought to bear on systematic consideration of time and space as it particularly relates to Christian moral action. Chapter 6 - Here the particular location of the human within God’s eschatological work in the promissory history as explicated in Moltmann’s theology is explored. Chapter 7 - the argument moves beyond theological theory to praxis within the specific realm of global economics. After analyzing three recent theological proposals for economic engagement in the life of the church, the above theological description of an ethics of hope will be brought to bear on this issue and critique the three proposals.

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Landau, Christopher. "A theology of disagreement." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:41a1c20e-64ea-45af-8582-fff22c956b7c.

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Even the most casual contemporary observer of Christianity must recognise that the notion of Christian community being identifiable through the mutual love of its members (John 13:35) is difficult to reconcile with the schismatic reality of current ecclesial life, dominated in the public sphere by divisive debates on matters such as gender or sexuality. Given the constant presence of disagreement throughout the churchâs history, it remains an ethical subject neglected by scholars. This study examines how New Testament texts might inform Christian approaches to disagreement. It is the first systematic consideration of disagreement as a New Testament theme; it follows, and critiques, the methodological approach of Richard Hays in The Moral Vision of the New Testament. The context is public disagreement among Christians: how the church speaks in public when facing its inevitable disagreements, and what theological and ethical concerns might inform how this speech proceeds. The thesis is in three parts. Part One is an examination of the New Testament in relation to disagreement, following Hays' 'descriptive task'. In Part Two, the 'synthetic' and 'hermeneutical' tasks of Hays' methodology are critiqued and some modifications are proposed; a theology of disagreement that emerges from the New Testament is outlined. Part Three considers some ecclesiological implications of this theology of disagreement. Following Hays' 'pragmatic task', it examines how moral theological insights from the New Testament interact with the life of the contemporary church. Illustrative examples consider the church's public theological witness, its pneumatology, and its liturgy, to demonstrate the need for a Christian ethic to engage with extra-Biblical authority with greater enthusiasm than Hays. The thesis concludes by affirming the particular value of reading the New Testament in pursuit of ethical wisdom, but without excluding insights from tradition, reason and experience. The challenge for the church is identified as a move Towards Loving Disagreement; an integral part of its mission is to disagree Christianly.

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Jamieson, Christine. "The significance of the body in ethical discourse, Julia Kristeva's contribution to moral theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0009/NQ38786.pdf.

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Peddicord, Richard A. "A studied ambiguity: Catholic moral teaching on the question of gay and lesbian rights legislation." Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/10125.

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Toppint, Ryan N. S. "The purposes of liberal education in St. Augustine's early moral theology." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508704.

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Julius, Elize. "Moral formation in and through the christian family : a theological review." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17450.

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Assignment (M. Div.)--University of Stellenbosch, 2006.
ENGLISH ABSTRACT: South Africans are confronted with the heartbreaking realities of society on a daily base. The question is, “How do we begin to bring about actual change concerning the distortion in the lives of people in our communities and who needs to take responsibility for this challenge? As a Christian, I approach the issue of social transformation from an understanding of God’s revelation of salvation to humankind, the church as ambassador of that message and the Christian family as the most basic entity of God’s body. It seems as if there is a definite need for virtuous living and nurturing in modern society as people relating to other people necessitate a specific understanding of how they will deal with one another. An exploration of morality and ethics –that which pertain to the character, custom and conduct of people within a community or society –moves us, however, from an initial autonomous What to do? to intimately following the question Who are we? The latter, in turn, cannot be answered unless it is preceded by asking “In what or whom should we hope?” The concern is that Christians indeed live by their conviction that God –as the “unifier of the entire creation” –has given us an order for living and that our direction for “who we are” and “how we ought to live” is found in the God of our hope –for times present and for times to come. Moral transformation of society is, thus, not about good people doing good things, but about human beings being formed into the form of Christ. The need for such a people –one that is morally transformed into the character of Christ –is especially of need in South Africa where communities and individuals are succumbed to the challenges of modern and postmodern times in unique ways. The dilemma for social transformation, however, seems to be in essence a concern for local forms of identities within which moral life can be sustained. It seems, therefore, that the most urgent and crucial task of society is the renewal of the family. Not only is the family the “the basic school of humanity” where children learn about life, but it is also the place where they learn about belief, faith and trust. Parents, who take seriously their task of commitment to raising their children according to the will of God, simultaneously serve as a sign of God’s hope and grace to other family members and their community.
AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met hartverskeurende realiteite binne gemeenskappe. Die vraag is, “Hoe begin ons om daadwerklik verandering aan te bring met betrekking tot die verwronging van menselewens en wie is veronderstel om verantwoordelikheid te neem vir hierdie uitdaging? As Christen benader ek die aangeleentheid vanuit die perspektief van God se verlossings-openbaring aan die mens, die kerk as ambassadeur van daardie boodskap en die Christen-familie as die basiese entiteit van God se liggaam. Dit skyn asof daar ‘n definitiewe behoefte vir ‘n deugsame lewe en versorging binne die moderne samelewing is na aanleiding van die noodsaaklikheid van ‘n spesifieke verstaan van omgang tussen mense wat in verhouding tot ander mense staan. ‘n Studie van moraliteit en etiek –dit wat verband hou met die karakter, gewoontes en gedrag van mense binne ‘n gemeenskap –dui egter daarop dat ‘n aanvanklike outonome “Wat om te doen?” vooraf gegaan word deur “Wie is ons?”. Laasgenoemde kan egter nie beantwoord word indien dit nie deur “In wat of in wie moet ons hoop?” vooraf gegaan word nie. Die besorgheid lê daarin opgesluit dat Christene inderdaad volgens die oortuiging leef dat God –wie die hele skepping verenig –‘n lewensorde aan ons toevertrou het. Ons vind gevolglik die aanwysing vir “wie ons is” en “hoe ons veronderstel is om te leef” in God wie ons hoop is vir die hede en die toekoms. ‘n Morele transformasie van die samelewing handel dus nie oor goeie mense wat goeie dinge doen nie, maar handel oor mense wat na die beeld van Christus gevorm word. Die behoefte aan so ‘n geslag mense –mense wat moreel na die karakter van Christus getransformeer word –is veral noodsaaklik in Suid-Afrika waar gemeenskappe en individue op unieke wyse aan moderne en postmoderne uitdagings beswyk. Die dilemma met sosiale transformasie skyn hoofsaaklik ‘n besorgheid te wees vir plaaslike vorme van identiteit waarbinne ‘n morele lewe onderhou kan word. Dit blyk dus dat die vernuwing van die familie die dringendste en noodsaaklikste taak van die gemeenskap is. Die familie is nie alleen die “basiese menslike skool” waar kinders aangaande die lewe onderrig word nie, maar dit is ook die ruimte waar hulle oor geloof en vertroue geleer word. Ouers wat hul toewydingstaak om kinders volgens die wil van God groot te maak ernstig opneem, dien gelykertyd as ‘n teken van God se hoop en genade aan ander familielede en hulle gemeenskap.

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Adangba, Victor B. "A moral evaluation of African altruistic behaviour in the context of Christianity, path to an inculturation of moral theology." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0006/MQ35651.pdf.

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Fannin, Jordan Rowan. "Beyond Engaging and Resisting: Reclaiming the City's Moral Vision and Reimagining the Church's Politics." University of Dayton / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1292620694.

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Joseph, Celucien. "Faith, hope, and the poor : the theological ideas and moral vision of Jean-Bertrand Aristide." Thesis, University of Pretoria, 2017. http://hdl.handle.net/2263/59321.

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The objective of this research is to examine the theological ideas and moral vision of Jean-Bertrand Aristide, and to explore how his theology (and theological hermeneutics and ethics) has influenced his politics of solidarity and social activism on behalf of the oppressed and the poor in Haiti in particular, and the wretched of the earth, in general. Through the use of the postcolonial, decolonial, and Liberation Theology paradigms as hermeneutical and theoretical methods of investigation, the project seeks to answer a threefold question: what is the relationship between theology and social activism and transformation in the thought and writings of Jean-Bertrand Aristide? What is the place and function of the community of faith, the poor, the oppressed, hope, and human liberation in the political theology of Jean-Bertrand Aristide? What is the place of (defensive) violence in Aristide’s theology? Our goal in this scholarly investigation is an attempt to provide an answer to these daunting questions above and to explore more fully and intelligently the theology of Jean-Bertrand Aristide. This present study considers Aristide’s democratic and social justice projects and theological reflections and theological intersections in the disciplines of theological anthropology, theological ethics, and political theology, as he himself engages all four simultaneously. The doctoral thesis locates Aristide’s thought and writings within Black intellectual tradition both in continental Africa and the African Diaspora. It establishes shared intellectual ideas and parallelisms, and strong ideological connections between Aristide and Black theologians and thinkers in both continental Africa and the African Diaspora. On one hand, Aristide’s intellectual ideas and political activism should be understood in the context of the struggle for democracy in Haiti; on the other hand, it is suggested the intellectual articulations and propositions of these Black and African thinkers aim at a common vision: the project to make our world new toward the common good. While we do not undermine the problem of violence in Aristide’s theology and political program in the context of Haitian history, the doctoral thesis argues that Aristide’s theological anthropology is a theology of reciprocity and mutuality, and correspondingly, his theological ethics is grounded in the theory of radical interactionality, interconnectedness, and interdependence, and the South African humanism of Ubuntu. It also contends that Aristide’s promotion of a theology of popular violence and aggression in the Haitian society should be understood as a cathartic mechanism and defensive violence aimed at defending the Haitian masses against the Duvalier regime and their oppressors.
Thesis (PhD)--University of Pretoria, 2017.
Dogmatics and Christian Ethics
PhD
Unrestricted

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Kendall, Keith H. Pennington Kenneth. "Sermons of Pope Innocent III: the moral theology of a pastor and pope." Related Electronic Resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2003. http://wwwlib.umi.com/cr/syr/main.

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Bayliss, Grant D. "In search of an 'Alexandrian' theology : the moral vision of Didymus the Blind." Thesis, University of Oxford, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418839.

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Roberts, Christopher Chenault. "The significance of sexual difference in and for the moral theology of marriage." Thesis, King's College London (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421911.

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Pham, Hung. "The Beatitudes in moral theology the contribution of Servais-Th[eodore] Pinckaers, O.P. /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Warner, James Jonathan, and res cand@acu edu au. "Karl Rahner and the Option of Grace in Freedom: A critical examination of Rahner's understanding of both fundamental option and virtue ethics and the link between them in the light of their classical antecedents and contemporary developments in moral theology, moral philosophy and fundamental theology." Australian Catholic University. Sub-Faculty of Theology, 1998. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp221.15092009.

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1 Aim of this Thesis. The aim of this thesis is to critically examine the understanding of the relationship between fundamental option and virtue ethics in the work of Karl Rahner. This is done in the light of: both the classical heritage of virtue ethics and its contemporary recovery in post modernity: both the pre-history of the fundamental option and the contemporary issues of post modernity surrounding it. The work of Karl Rahner has been chosen as the subject of this thesis because, first, as the pre-eminent post-conciliar Catholic theologian, he developed the leading theory of fundamental option based on fundamental freedom, and second, as a self confessed Thomist, he also included virtue theory within his theology. These two traditions in moral theology, of virtue theory and fundamental option theory, have not only developed in relative mutual isolation (the former largely confined to the English speaking world, the latter a product of continental moral theology) but they have also been seen in some quarters as irreconcilable. This thesis uses the example of Karl Rahner to provide a bridgehead between these two distanced ethical theories. The example of the reconciliation of these two traditions in the work of Karl Rahner will be pursued in the setting of postmodernity. This provides the opportunity to assess the continuing significance of the theology of Karl Rahner. 2 The Scope of the Thesis. The thesis begins by stating the problem under examination, that is, that there has been no sustained analysis of the link between virtue ethics and fundamental option in the work of Karl Rahner (or any other contemporary moral theologian). The setting for this thesis topic is briefly considered. First, the setting of postmodernity is examined and then second, the profound impact of the Second Vatican Council on contemporary moral theology is examined, in particular with regard to the development of the perspective of moral agency. In order to establish the link between virtue ethics and fundamental option, an understanding of these two approaches per se is developed, beginning with the precursors of fundamental option (in particular, the approach of Aquinas) and then the recovery of virtue and its classical antecedents, (in particular, Aristotle and Aquinas). Both these concerns have been influenced by the shift in moral theory from moral act to moral agency, with a concern for the moral dimension of the psychology and communitarian perspective of the human person. Attention is also given to the role of passions and the hexis/habitus controversy in virtue theory insofar as they impinge on the understanding of freedom in fundamental option. This general setting of the history of Christian ethics is then given a narrower focus with the work of Karl Rahner. Various aspects of his thought are examined, in particular his intellectual heritage, his transcendental anthropology, and his perspectives on moral theology. The focus is narrowed further to particular components of his theology, viz. his understanding of fundamental option, fundamental freedom, Ignatian mysticism, supernatural existential, virtue ethics, theology of grace and metaphysics of knowledge. The Rahnerian understanding of virtue ethics and fundamental option is considered further with regard to the issues raised in the contemporary debate on these subjects. His metaphysics of knowledge is also considered in relation to the contemporary concern of virtue epistemology and the rediscovery of metaphysics. The link between fundamental option and virtue ethics in the work of Karl Rahner is examined with reference to antecedents in Aquinas et alii and contemporary minimalist approaches. 3 Conclusions. Despite the fact that there is no systematic treatment of either fundamental option or virtue ethics in the Foundations of Christian Faith (Rahner's most systematic work) and further, that Rahner seemed unaware of the recovery of virtue ethics, it has been possible to establish in Rahner's work a link between fundamental option and virtue. The link is explicitly embedded in an an obscure way in diverse works but it is more importantly and implicitly preeminently dependent on the theological virtues. For example, faith is the exercise of a fundamental option for or against God, not a process of categorical choice or habit, but a state of fundamental freedom. What stands behind the exercise of faith, and the other theological virtues of hope and love are all the components of his transcendental anthropology, viz. fundamental freedom, supernatural existential, grace and metaphysic of knowledge. They all have as their terminus the virtue of faith, that is belief with absolute assent. Rahner also gives centrality to the virtues of hope and love. The three theological virtues are the three basic perfections of Christian existence which abide and last. They are interrelated, distinguishable yet possess a unity and condition one another. The theological virtues vis-a-vis the fundamental option are pre-eminent, have unity in diversity and are linked intimately with both the supernatural existential and fundamental option in grace and freedom. They are at the centre of Rahner's anthropology even if they are heavily camouflaged. They reflect Rahner's Thomist heritage, they lend themselves, via Rahner's metaphysic of knowledge, to a virtue epistemology, to a recovery of metaphysics and they contribute to a contemporary philosophical psychology in the setting of postmodernity and engagement with the leading concerns of postmodernism.

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Cord, Neto Germano. "A Hermeneutic Approach to Natural Law: theological moral reasoning and the contribution of the natural sciences." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1850.

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Thesis advisor: James F. Keenan
I have titled this thesis “A hermeneutical approach to natural law,” and I want to investigate the making of moral theology in accounting for the contributions of the natural sciences. Thinking in terms of the theological and scientific discourses, one realizes that both render distinct interpretations of nature, and natural law arguments emerge from these interpretations in the sphere of ethics. Thus, a hermeneutics of the scientific activity and of moral reasoning delineates a major field of the dialogue between faith and reason
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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O'Neil, David Michael. "Forming moral community : Christian and ecclesial existence in the theology of Karl Barth 1915-1922 /." Access via Murdoch University Digital Theses Project, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080908.105728.

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Yoder, Klaus C. "Adiaphora and the Apocalypse: Protestant Moral Rhetoric of Ritual at the End of History (1544 –1560)." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:27194246.

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This dissertation argues that the Protestant Reformation did not degrade the importance of ritual, but instead reinvested it with a new form of power. By interpreting a theological controversy over the benefits and dangers of “human ceremonies,” this project demonstrates how liturgical practices and implements made competing theologies materially present in moments of apocalyptic expectation. Following their defeat by emperor Charles V of the Holy Roman Empire in 1547, German Protestants were supposed to assist in repairing the breakdown of the western Latin Church by accepting compromises in church ceremonies as “external things” that were immaterial to their core theological commitments. However, the mere suggestion that traditional Catholic elements could “make no difference” to Protestant worship touched off a firestorm of protest among a group of theologians and pastors passionately devoted to the memory of Luther. Far from being “indifferent things,” or adiaphora, ritual materials and gestures were instead presented by these critics as the means for infecting pious souls with the “prostitution of idolatry” and inscribing the apocalyptic “mark of the Beast” [Malzeichen des Thiers] on their bodies. I argue that the polemical rhetoric of the adiaphora controversy reflects a larger trend in early modern Protestant thought: the fusion of the concepts of pollution and idolatry. Idolatry remained associated with opinions and dispositions, however it was also transmitted through corrupted speech. Corrupted speech, in turn, polluted the material of idolatry. The objects and practices stained in this way materialized idolatry in Protestant liturgical settings. Idolatry, therefore, was not just located in false beliefs or statements, but was also embodied and transmitted through tainted practices and paraphernalia. The materialization of idolatry threatened bodies, souls, doctrines, and communities, and its dangers were brought into view through metaphors of filth, disease, and prostitution. These were employed in polemical rhetoric to mark the practices of allegedly hypocritical Protestants, making their moral and theological corruption legible to a broader Protestant public. By exploring the operations of this rhetoric, I offer an interpretation of Protestant liturgical purification that stands in contrast to dominant scholarly accounts of the Reformation as a moment of “anti-ritualism” and rationalization.

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Müller, Patrick. "Latitudinarianism and didacticism in eighteenth century literature moral theology in Fielding, Sterne, and Goldsmith." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2007. http://d-nb.info/99168236X/04.

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Salzman, Todd A. "Deontology and teleology : an investigation of the normative debate in Roman catholic moral theology /." Leuven : University press : Peeters, 1995. http://catalogue.bnf.fr/ark:/12148/cb361626195.

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Hansen, Christopher M. "A theological approach to healing and growth| For those affected by moral injury, operational stress, and trauma." Thesis, Graduate Theological Union, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10833434.

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This study explores issues of internal moral conflict, moral injury, and post-traumatic stress disorder (PDST), from the lens of a developed theological anthropology which finds its foundation in Paul Tillich, Wolfhart Pannenberg, and Karl Rahner. This dissertation tests the theory that operational and combat stress experienced by military service members strains the imago Dei by numbing the human ability for connection and transcendence and, thus, necessitates a "rehumanizing" journey of healing through reconnection with God and others.

In order to better care for military service members, a new framework for sin is created which addresses issues of generalized estrangement and personal sin from the context of combat operations. This includes examining military training, killing, and issues of justice to clearly present the current psychological and spiritual challenges within the realm of morality, as experienced by service members.

From this foundation, a theology of growth is constructed based on a synthesis of theological anthropologys from various traditions which better resonate with service member's experiences, and then draws connections with current psychological work in posttraumatic growth. These connections are then used to evaluate support intervention techniques for effectiveness in the process of rehumanizing, which heals and grows a person from moral injury and allows them to once again experience the transcendent connection unique to being created in the image of God. The journey of rehumanization is part of the quest for sanctification, deification, and New Being. This is fostered in non judgmental accepting relationships that find their foundation in God's love for humanity and are experienced as sacred glimmers of the infinite.

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33

Hamilton, Rex. "Ethics is theology, theology is ethics : atonement, moral formation, and the justification of Christian doctrine in the work of James Wm. McClendon, Jr." Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU192141.

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This project examines the relationship of doctrine and moral formation or ethics in the work of James Wm. McClendon, Jr. The general thesis is that McClendon understood ethics to relate to doctrine in such a way that ethics constitutes a type of justification for the truthfulness of doctrinal confession. After introducing the logic for considering atonement and moral formation together in this manner, the project proceeds by explaining McClendon's "narrative" epistemology. This introductory material is followed by an examination of historical Anabaptism and "postmodernism" as communities of reference that contribute to McClendon's epistemological vision. The project then moves to an explication of McClendon's own presentation of the nature of doctrine (specifically the atonement) and ethics, primarily as seen in his three-volume systematic theology, followed by an analysis of McClendon's presentation of his own epistemological method from his book Convections. The final chapter before the Conclusion examines the way the material in the first 5 chapters is manifest in, and depends on, McClendon's sense of the nature of ecclesiology. The Conclusion then summarizes the argument and draws attention to several areas where McClendon's vision and methodology open to several critical questions. My conclusion is that McClendon's understanding of the nature of the atonement is manifest in his sense of the place and function of moral formation of the church, and that this relationship explains how McClendon understands Christian confession to be justifiably held by the Church.

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Kessler, Samuel Robert. "Theological grace in Spenser's poetry." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365504.

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com, Mikeois@hotmail, and Michael David O'Neil. "Forming moral community: Christian and Ecclesial Existence in the Theology of Karl Barth, 1915-1922." Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20080908.105728.

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This thesis is an investigation of Karl Barths theology in the turbulent and dynamic years of his nascent career: 1915 1922, with a special focus on the manner in which he construed Christian and ecclesial existence. The thesis argues that Karl Barth developed his theology with an explicit ecclesial and ethical motive, that is, he developed his theology as a deliberate attempt to shape the ethical life of the church in the context within which he lived and worked. It contends that criticisms suggesting that Barth does not have an ethics are inaccurate assessments of his work, and in fact, that although it is evident that his ethical thought continued to develop throughout his career, major trajectories of Barths development are present in germinal form even at this early stage. Following the lead and suggestion of John Webster, the thesis adopts a chronological and exegetical reading of Barths work from his initial dispute with his liberal heritage circa 1915 until the publication of the second edition of his commentary on Romans. Materials examined from this period include sermons, lectures, book reviews, personal correspondence and biblical commentaries, with particular care being taken to identify the occasion and historical context within which Barth presented his thought. This reading seeks to uncover and present the development, structure, content and logic of Barths own thought, in hope that the central concerns of this thesis will be validated. Examination of these materials has indeed shown that Barth developed his theology with an ecclesio-ethical motive. The significance of this thesis is twofold. First, it contributes to broader understanding of Barths theology both in its early development, and with regard to his ecclesiology and ethics. Second, it provides a significant framework and material for contemporary ecclesial reflection on its own identity and mission.

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O'Neil, Michael David. "Forming moral community: Christian and ecclesial existence in the theology of Karl Barth 1915-1922." O'Neil, Michael David (2008) Forming moral community: Christian and ecclesial existence in the theology of Karl Barth 1915-1922. PhD thesis, Murdoch University, 2008. http://researchrepository.murdoch.edu.au/232/.

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This thesis is an investigation of Karl Barth's theology in the turbulent and dynamic years of his nascent career: 1915 - 1922, with a special focus on the manner in which he construed Christian and ecclesial existence. The thesis argues that Karl Barth developed his theology with an explicit ecclesial and ethical motive, that is, he developed his theology as a deliberate attempt to shape the ethical life of the church in the context within which he lived and worked. It contends that criticisms suggesting that Barth does not have an ethics are inaccurate assessments of his work, and in fact, that although it is evident that his ethical thought continued to develop throughout his career, major trajectories of Barth's development are present in germinal form even at this early stage. Following the lead and suggestion of John Webster, the thesis adopts a chronological and exegetical reading of Barth's work from his initial dispute with his liberal heritage circa 1915 until the publication of the second edition of his commentary on Romans. Materials examined from this period include sermons, lectures, book reviews, personal correspondence and biblical commentaries, with particular care being taken to identify the occasion and historical context within which Barth presented his thought. This reading seeks to uncover and present the development, structure, content and logic of Barth's own thought, in hope that the central concerns of this thesis will be validated. Examination of these materials has indeed shown that Barth developed his theology with an ecclesio-ethical motive. The significance of this thesis is twofold. First, it contributes to broader understanding of Barth's theology both in its early development, and with regard to his ecclesiology and ethics. Second, it provides a significant framework and material for contemporary ecclesial reflection on its own identity and mission.

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Watson, Peter Anthony. "Anarchy, order, and the politics of moral theology : censuring the French confessional right, 1924-1934." Thesis, University of the West of England, Bristol, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271054.

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Moran, Sarah. "Scrutinizing the signs of times the Catholic Church, moral theology, and the HIV/AIDS crisis /." [Denver, Colo.] : Regis University, 2009. http://165.236.235.140/lib/SMoran2009.pdf.

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Walker, Breifne. "CATHOLIC TEACHING ON REVOLUTIONARY ARMED FORCE: IS THERE A BETTER WAY FORWARD FOR MORAL THEOLOGY?" Bulletin of Ecumenical Theology, 2002. http://digital.library.duq.edu/u?/bet,2362.

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Bernardes, Cláudio Teles de Tolêdo. "Ética da alteridade e moral cristã: o diálogo entre a filosofia de Emmanuel Levinas e a teologia moral." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/18334.

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Made available in DSpace on 2016-04-29T14:27:24Z (GMT). No. of bitstreams: 1 Claudio Teles de Toledo Bernardes.pdf: 911777 bytes, checksum: f55ae0994d99875ba1689d3f683f54c5 (MD5) Previous issue date: 2013-11-21
The 20th century was pointed out by great impact events on the world scene such as the World Wars tragedies, the totalitarianism outbreak and the worsening of unfairness conditions and social inequality among other barbarisms. To these happenings can be added the global requirements at the present time, translated into a clamor for genuine relations ethical and solidary. At this scene, the Christian theology acknowledges the requirement of a renewal in the presentation of Christian Moral bases according to the Magisterium teachings. The dialog between Emmanuel Levinas philosophy and Theology comes forward as a way to answer this demand. At Levinas writings, the features of the Old Testament s wisdom - shown through philosophical language - allow one to take several themes directly connected to both biblical and jewish universes to the present days ethical reflection field. Theology also offers to Levinas unedited way of thinking the possibility of increasing the horizons of what is called ethics of alterity . Given these facts, this research aims to introduce the bases of Levinas ethical thinking by researching how the question over the other falls on the Moral Theology
O século XX foi marcado por acontecimentos de grande impacto no cenário mundial, tais como as tragédias das Grandes Guerras, o surgimento dos totalitarismos e o acirramento das condições de injustiça e desigualdade social, dentre outras barbáries. À estes acontecimentos somam-se as necessidades globais do momento atual em um clamor por relações genuinamente éticas e solidárias. Neste cenário, a teologia cristã reconhece a necessidade de uma renovação na apresentação dos fundamentos da moral cristã, sempre em continuidade com os ensinamentos do Magistério. O diálogo entre a filosofia de Emmanuel Levinas e a teologia se apresenta como um dos caminhos para se atender a esta demanda. Na obra levinasiana, os traços da sabedoria veterotestamentária, apresentados em linguagem filosófica, permitem levar ao campo da reflexão ética hodierna, temas relacionados diretamente ao universo bíblico-judaico. A teologia também oferece ao ineditismo do pensamento levinasiano as possibilidades de uma ampliação dos horizontes da chamada ética da alteridade. Diante disso, o objetivo da presente dissertação é apresentar as bases do pensamento ético de Levinas, investigando o modo como a questão do outro incide sobre a teologia moral

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41

Pojol, Peter. "The Moral Theologian as Pastor: A Study of the Method of Kevin T. Kelly." Thesis, Boston College, 2010. http://hdl.handle.net/2345/3718.

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Thesis advisor: James F. Keenan
Kevin T. Kelly takes to heart the pastoral approach to moral theology. A Roman Catholic priest of the Liverpool Archdiocese in England, Kelly has distinguished his long career by being both a moral theologian and a pastor at the same time. Through his moral theology, he strives to proclaim the good news of salvation not only to but also out of the experience of those who ordinarily are dismissed as sinners and hence excluded from the moral conversation. In more than forty years of ministry in seminaries and in parishes, he has devoted himself to such issues as those concerning the divorced and remarried, gays and lesbians, the unmarried but cohabiting, and those infected with HIV/AIDS. Throughout his writing, the question he unwaveringly puts before himself and his readers is: What is the Spirit saying in the lives of these people? Is it condemnation? Is it edification? Is it a cry for healing? Is it a call for justice? And what does this mean for the way we understand and practice moral theology? This study articulates Kelly's distinctively pastoral method of moral theology. Through an investigation primarily of his writings, it shows that his method, in responding to the demands of scripture and tradition, is infused with compassion and characterized by the interplay of experience and dialogue, with a keen interest in the perspective of those in the margins of the moral theological discourse. In the process, this research arrives at insights into the value of the pastoral character of moral theology and outlines some specific contours it takes as it engages the various moral issues that people face in their lives. There are four chapters to this dissertation. Chapter 1 presents what the pastoral character of moral theology means and what Kelly himself envisions as the role that moral theology plays in the church. To be pastoral is to be mindful of the needs of the community, particularly of people in distress. For moral theologians, this is a call to attend to the reciprocal relationship between moral principles and human experience. It therefore summons them to attend to the movement of the Spirit in the "messy and dirty" reality of everyday life and to teach in the church in a way that honors the never-ending process of learning from the Spirit through one another, a process which admits of and profits from disagreement even with the hierarchy. The next two chapters present the pastoral approach of Kelly at work. Chapter 2 offers a detailed treatment of his position on divorce and remarriage, an issue to which he devoted many of his earlier writings. Drawing from the personalist understanding of marriage enshrined in Vatican II and supported by contemporary scholarship on relevant scripture texts, Kelly argues that the church's ministry to the divorced and remarried cannot go forward and be truly pastoral unless the church modifies its stance with regard to the indissolubility of marriage and communion for the divorced and remarried. Chapter 3 follows Kelly as he grapples with human and ecclesial experiences through which the Spirit speaks. Responding to the diversity of teachings from the various Christian churches on such issues as contraception and in vitro fertilization, he explores the dignity of the human person as a common ground which these teachings uphold and on which moral theology can and should be constructed. Impelled to address in his capacity as a moral theologian the tragic phenomenon of the HIV/AIDS pandemic, particularly the structures of oppression that intensify the spread of this disease, he outlines basic features that Christian sexual ethics must have if it is to avoid collusion with such destructive and sinful structures. From Kelly's frameworks and foundations for the renewal of moral theology and sexual ethics, three themes stand out: the changing character of morality, the broader vision of wrongness beyond discrete self-contained acts by self-contained agents, and the re-thinking and re-configuring of sexual relationships. The study culminates with Chapter 4 in which I identify Kelly's pastoral method of moral theology as it emerges from all of the above. I portray it as being inspired by scripture and tradition, driven by compassion, and performed in the interlocking spheres of experience and dialogue. Furthermore, I elaborate on the three dimensions--communal, critical, and personal--of both experience and dialogue. Apart from providing a structure for the analysis of Kelly's legacy to moral theology, this articulation of his method offers a template for the pastoral practice of moral theology in the church
Thesis (STD) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Yaksic, Miguel. "Religious convictions in political discourse: moral and theological grounds for a public theology in a plural world." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1862.

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Thesis advisor: Dominic Doyle
Moral, aesthetic, and religious pluralism has become a source of disagreement and friction in the modern world. Within the context of modernity and precipitated by the American and French revolutions, liberal democracy has aimed to organize the social and political life of societies in which their inhabitants sustain different, distant, and sometimes contradictory conceptions of the good life. Liberal secular principles have been the framework used to protect fundamental values such us freedom, equality, and mutual respect. In order to preserve the stability of a plural society, liberalism insists that moral and religious convictions must remain a private matter. Democracy and tolerance, it was argued, would be best preserved if religious convictions were removed from the public/political conversation. Yet the debate about the appropriate relationship between religion and politics regularly resurfaces among political and moral philosophers, social theorists, and theologians
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Dimokpala, Chrisopher Chukwudi. "Catholic reflections on abortion and euthanasia - towards a theology of sacredness of human life." Thesis, University of the Western Cape, 2009. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_3945_1310979257.

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It is not possible in this paper to deal with all the moral problems revolving at the &ldquo
beginning&rdquo
and &ldquo
end&rdquo
of human life in the modern world. However, something must be said about the question regarding respect for human life vis-à
-vis abortion and euthanasia, since they are widely discussed today and since they strike at the very heart of traditional morality. The dignity and worth of individual life cannot be derived from analysis of individual life itself. Humanity is not the measure of all things. Whatever value human beings have is strictly transitory unless it is in our relationship to some ultimate source of value outside us. Christian faith understands human value as being established by our relationship with God - a relationship created and given by God himself. It is because we have our being from God and are sustained by God that we can meaningfully affirm the value of individual human life.

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Mescher, Marcus. "Doing Likewise: A Theology of Neighbor and Pedagogy for Neighbor-Formation." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104081.

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Thesis advisor: Thomas H. Groome
Thesis advisor: Stephen J. Pope
The story of the Good Samaritan in Luke's Gospel (10:25-37) may be Jesus' most well-known teaching. Though it epitomizes the heart of Christian faith and the Great Commandment to love God and one's neighbors as oneself, the depth of the challenge to "Go and do likewise" like the Samaritan is not well understood and less often put into practice. The Samaritan's example sets a standard that is not met by random acts of kindness; Samaritan-like neighbor love means acting with courage, compassion, and generosity in boundary-breaking solidarity to care for those most in need. According to Gustavo Gutiérrez, by going out of his way and into the ditch to draw near to the robbers' victim, the Samaritan's actions depict the preferential option for the poor. This reverence for the other, especially one in such a vulnerable condition, depicts what Gutiérrez calls a "theology of the neighbor," which he claims has not yet been developed. This dissertation proposes a "theology of neighbor" motivated and oriented by the details of this paradigmatic standard for Christian discipleship to more fully capture how the principles of solidarity and preferential option for the poor may be put into practice. Before working out the theological, moral, and pedagogical implications for this framework, this project focuses on three key features of the present praxis that influence how "neighbor" might be understood today: the complex and compressed systems of globalization, the social disengagement of the "buffered self" as described by Charles Taylor, and the "networked self" that enjoys unprecedented rates of connectivity via digital technologies and social media. In response to the challenges posed by this socio-cultural context, this dissertation articulates a moral vision for being neighbors today. This is given shape by a matrix of virtues that include compassion, courage, fidelity, and prudence. When put into practice, these dispositions and habits are meant to inspire and sustain an integral life-pattern committed to solidarity and preferential option for the poor held in balance with the moral obligations to one's family and friends. Narrowing the focus to students at U.S. Catholic colleges and informed by the current conditions for their personal, social, religious, and moral formation, this dissertation proposes a pedagogical approach to theological education as neighbor-formation. This involves establishing communities of practice that follow the Samaritan's example to draw near - physically and virtually - to neighbors in need in steadfast commitment to right-relationship in solidarity. In doing so, this dissertation develops a framework of principles and practices to effectively engage today's emerging adults to "Go and do likewise" in an increasingly globalized, digital world
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry

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Carvalho, Zilmara de Jesus Viana de. "Teleologia e moral na Ideia de uma história universal de um ponto de vista cosmopolita." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-12032014-124100/.

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A presente tese de doutorado trata da inserção teórica do texto Ideia de uma história universal de um ponto de vista cosmopolita no sistema crítico kantiano. Argumenta-se, para tanto: 1º) que na Crítica da razão pura, encontram-se os pressupostos que legitimam essa inserção através da reproposição da teleologia, especialmente presente no Apêndice à Dialética transcendental. Isto, por sua vez, conforme articulação pretendida é o que possibilitará pensar um fio condutor a priori, representado por um plano da natureza, para compreender o sentido da história do mundo na Ideia; 2º) que há uma congruência desse texto com obras que lhe são contemporâneas, como a Fundamentação da metafísica dos costumes, o que permite entender as singularidades de uma história filosófica e, dessa forma, seu propósito, fundamentalmente, moral. Para corroborar ainda mais essa argumentação, dentre outras coisas, analisar-se-á o conceito de plano da natureza, explicitando os dois níveis semânticos distintos, que ele comporta, a saber, o heurístico e o moral (plano da natureza pensado como Providência). Assim, a investigação objetiva expor, basicamente, que há um interesse teórico na Ideia de uma história universal, embora a obra não se restrinja a ele, havendo, igualmente, um interesse prático; que o teórico e o prático, embora sejam interesses distintos, não são independentes e que há uma primazia do prático sobre o teórico.
This doctoral thesis deals with the theoretical insertion of the text The Idea of a universal history from a cosmopolitan point of view on Kantian critical system. It is argued, in such way: 1) that in the Critique of Pure Reason, there are the assumptions that legitimize this insertion through the reproposition of teleology, especially present in the Appendix to the Transcendental Dialectic. This, in turn, as the intended articulation is what will make it possible to think of a thread a priori, represented by a plane of nature, to understand the sense of the history of the world on the Idea; 2) that there is a congruence of this text with its contemporary works, such as the Groundwork of the Metaphysic of Morals, which allows to understand the singularities of a philosophical history and, thus, its purpose, above all, moral. In support of this argument, among other things, it will be analyzed the concept of nature\'s plan, elaborating the two distinguished semantic levels, that it includes, namely, the heuristic and morale (plan of nature thought of as Providence). Thus, the research objectives expose, basically, that there is a theoretical interest in the Idea of a universal history, although the work is not confined to it, as well, there is also a practical interest; the theoretical and the practical, although they are distinct interests, are not independent and that there is a primacy of practical over the theoretical.

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Thomas, Linda Sue. "The moral and academic tacit curriculum in higher education." Scholarly Commons, 2008. https://scholarlycommons.pacific.edu/uop_etds/2363.

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Faculty in higher education overtly teach content and skills to their students in their courses. However, faculty teach and demonstrate a tacit curriculum in their interactions with their students as well. This study examined how faculty believe they articulate and personally demonstrate these tacit goals and objectives to their students. This study examined the interview responses of ten female university English instructors. The faculty were questioned regarding the values, moral principles, ethical standards, and academic goals that they believe they demonstrate and enforce among their students. In addition, faculty were asked if they believed if the elements changed over time as faculty gained teaching experience or if they changed according to the students' academic rank. As the data from this study was coded, a grounded theory of the tacit curriculum in higher education emerged. This grounded theory can best be seen as a developmental model through which female English Department faculty progress as they gain classroom teaching experience. Faculty in this study progressed through three stages in their development as teachers; Show-Off Lecturer, Audience Respecter, and Mentor/Teacher, and developed a tacit curriculum as they gained teaching experience. These stages correspond with movement from novice to expert status in teaching. The presence of this developmental model lends credence to the phenomenological model of human learning developed by Hubert and Stuart Dreyfus and supports Polanyi's concepts of the personal and tacit dimensions of human knowing. This responses in this study indicate that as faculty develop teaching skill, they also develop tacit moral aims to their teaching. It is unclear if the development of these moral aims are deferred until tenure is obtained or if the process of their development just takes about the same time as the tenure process. In addition, while there is no way to exclude all other influencing factors in the faculty member's lives, the data in this study suggests that experience is central in the development of the faculty's tacit moral curriculum.

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Jack, Hendrik Cornelius. "Dissipline as modus van morele vorming : 'n sistematies-teologiese ondersoek." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/19444.

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Thesis (D.Th.)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: This study intends to find a way through which South African churches, specifically the local congregation, can make a contribution to addressing the morality crisis in South African society. a) The local congregation has an indispensable role to play in moral formation, specifically in discipline as mode of moral formation. Through the use of practices such as worship, the sacraments, prayer and church discipline, the local congregation can make a great contribution to healthy morality. b) Beside the role of the local congregation in moral formation, the Holy Spirit also plays an enormous role in the process of moral formation. Through the Holy Spirit we are changed and renewed. We begin to live with character, which means, we begin to live out the good, right and the wise in any concrete situation. Thus we become moral people. The background of the moral crisis is sketched in chapter one of this study. An outline about the extent of the moral crisis is given. Various causes and manifestations of the moral crisis are discussed. The various responses of society to this moral crisis as well as the potential of the church to address these problems is discussed. In this chapter it is also shown that the church should be involved in moral formation, because the triune God is actively involved in the world and in societies. A detailed discussion of the 1998 work of Johannes Van der Ven, Formation of the Moral Self, is given in chapter two. Van der Ven is the theologian who presents one of the most detailed discussions of discipline as mode of moral formation. The methodology which he uses in his theories of moral formation, specifically discipline, could assist the church in South Africa to design her own framework and guidelines for enhancing discipline. Other modes, namely socialization, transmission, development, clarification, emotional formation and education for character, are also discussed in order to give a better understanding of his views on the theme of moral formation. In this chapter, the views of some South African behavioral scientists are discussed to indicate how they agree with key elements in Van der Ven’s understanding of moral formation and discipline. In chapter three the writer argues that Van der Ven’s theories of moral formation, especially discipline, are of great value to the church, especially the local congregation. Van der Ven’s insights on moral formation, specifically discipline, is shown in ecclesial and pneumatological frames. In this discussion it is emphasized that the local congregation and the Holy Spirit play an enormous role in moral formation, specifically in discipline. In the last chapter, concrete proposals are made about the roles of the local congregation and the Holy Spirit where discipline is concerned. This study strives to formulate frameworks and guidelines that will assist the church in her task to enhance the development of discipline, and to contribute to redemptive morality in South Africa.
AFRIKAANSE OPSOMMING: Hierdie studie poog om ‘n weg te vind waarlangs Suid-Afrikaanse kerke, spesifiek die plaaslike gemeente, ‘n bydrae kan lewer tot die aanspreek van die moraliteit krisis in Suid-Afrikaanse samelewings. a) Die plaaslike gemeente het ‘n onontbeerlike rol te speel in morele vorming, spesifiek dissipline as modus van morele vorming. Deur gebruik te maak van praktyke, onder andere aanbidding, sakramente, gebed en die kerklike tug, kan die plaaslike gemeente met groot vrug ‘n bydrae lewer om heilsame moraliteit te skep. b) Benewens die rol van die plaaslike gemeente in morele vorming, het die Heilige Gees ook ‘n enorme rol te speel in die morele vormingsproses. Deur die Heilige Gees word ons verander en vernuwe. Ons begin om met karakter te leef, wat beteken, ons begin uit te leef dit wat goed, reg en wys is in enige konkrete situasie. Dus ons word morele mense. In hoofstuk een van die studie word die agtergrond van die morele krisis bespreek. ‘n Uiteensetting van die omvang van die morele krisisse word gebied. Verskillende oorsake en manifestasies van dié morele krisisse word bespreek. ‘n Bespreking van verskillende response vanuit die samelewing op hierdie morele krisisse word gegee. Die potensiaal van die kerk ten opsigte van morele herstel word bespreek. In hierdie hoofstuk word ook aangetoon dat die kerk by morele vorming betrokke moet wees, aangesien die drie-enige God in die wêreld en in samelewings betrokke is. In hoofstuk twee word ‘n breedvoerige bespreking van die 1998 werk, Formation of the Moral Self, van Johannes Van der Ven, gebied. Van der Ven is die teoloog wat een van die omvattendste besprekings oor dissipline as modus van morele vorming gee. Die metodologie wat hy gebruik in sy siening van morele vorming, spesifiek dissipline, kan die kerk in Suid-Afrika help om haar eie raamwerke en riglyne vir dissipline te ontwikkel. Die ander modi, naamlik sosialisering, waarde-oordrag, morele ontwikkeling, waarde-verheldering, emosionele vorming en karaktervorming, word ook bespreek om ‘n beter begrip te kry van sy siening oor die tema van morele vorming. In hierdie hoofstuk word die denke van enkele Suid-Afrikaanse gedrags wetenskaplikes bespreek, om aan te toon in hoe ‘n mate hulle met kern elemente in Van der Ven se verstaan van morele vorming en dissipline ooreenstem. In hoofstuk drie word geargumenteer dat Van der Ven se teorieë oor morele vorming, veral dissipline, van groot waarde kan wees vir die kerk, veral die geloofsgemeenskap. Van der Ven se insigte oor morele vorming, spesifiek dissipline word in ekklesiologiese en pneumatologiese kaders aangetoon. In hierdie bespreking word dit benadruk dat die plaaslike gemeente en die Heilige Gees ‘n enorme rol te speel het in morele vorming, spesifiek dissipline. In die slothoofstuk word konkrete voorstelle gemaak oor die rol van die plaaslike gemeente en die Heilige Gees in die vorming van dissipline. Hierdie studie poog om riglyne en raamwerke vir die kerk daar te stel met die oog op haar taak om die ontwikkeling van dissipline te bevorder en by te dra tot heilsame moraliteit in Suid-Afrika.

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Philander, N. C. "Sosialisering as modus van morele vorming in die kerk." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019.1/1210.

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Simone, Simone Calicious. "The role of Caprivian virtues in the search for common moral discourse : a conversation with Peter J. Paris." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/19868.

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Abstract:

Thesis (M.Div.)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: The study examines virtues in Caprivi that has to be taken seriously by the church. This offers a position to promote the religio-culture of the community within the growing Christian churches. The call is to use story-telling in our liturgy to promote the cultural setting of passing on the message. The way preaching is currently done does not have similarity to the way the message of the gospel is to be told to the audience. The argument is therefore, that if the church wants to be relevant to the Caprivian community it should use the existing community virtues. The assignments will includes reference to Peter Paris’ book who searches for an African and African American moral discourse. As the assignment will try to examine these virtues there is a need for suggesting a contributing way forward, in which Caprivian virtues can contribute to the virtues of the church.
AFRIKAANSE OPSOMMING: Hierdie studie evalueer die waardes van die Kaprivi wat ernstige uitdagings aan die kerk stel. Dit bied ook raamwerk om die religieuse kultuur van die gemeenskap binne groeiende Christelike kerk te bevorder. Hier val groot klem op storievertelling binne die liturgie ten einde bepaalde boodskap binne kulturele situasie te kommunikeer. Die wyse waarop die evangelie tans oorgedra word maak egter nie erns met die waardes van die Kapriviaanse gemeenskap nie. Juis hierom word daar in hierdie navorsing sterk gefokus op Peter Paris se boek, waarin hy soek na Afrika en Afrika-Amerikaanse morele raamwerk. Benewens evaluering van die waardes van die Kapriviaanse gemeenskap, word daar ook meer konkreet gesoek na nuwe werkswyse waardeur die waardes van die Kapriviaanse gemeenskap betekenisvol inwerk op die waardes van die kerk.

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Pelser, Adam C. "Made in the image of man the value of Christian theology for public moral discourse on human cloning /." Electronic thesis, 2007. http://dspace.zsr.wfu.edu/jspui/handle/10339/187.

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Dissertations / Theses on the topic 'Definitions of moral theology'

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