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Journal articles on the topic 'Definitions of moral theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Lobovikov, Vladimir O. "A wonderful analogy between Augustine’s definition of moral-value- functional sense of response-action and Philo’s definition of truth-functional sense of implication in logic." CIENCIA ergo sum 27, no. 3 (August 12, 2020): e94. http://dx.doi.org/10.30878/ces.v27n3a4.

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The paper is dvoted to interdisciplinary research at the intersection of symbolic logic, mathematical ethics, and philosophical theology. By comparing definitions of relevant functions, a surprising analogy is discovered between the well-known Philo’s precise definition of implication in logic (classical one) and Augustine’s precise definition of God’s morally good reaction to human actions. The moral-value-table-representation of Augustinian doctrine is compared with moral-value-table-representations of Pelagius’ and Leo Tolstoy’s views of adequate moral-response-actions.

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Jans, Jan. "Until the End Willed by God? Moral Theology and the Debate on ‘Euthanasia’." Studies in Christian Ethics 24, no. 4 (November 2011): 477–86. http://dx.doi.org/10.1177/0953946811415017.

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This paper has two parts: in the first an analytical reading is offered of the various definitions of ‘euthanasia’ as used by the magisterium of the Roman Catholic Church concluding that they lack precision; in the second a moral theological reading is offered of the claim that because life is a gift of God, humans are not having the right to dispose of life themselves. As a result, the paper tries to show that the language of ‘ownership’ is unfitting for the ethical questions at hand.

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Abdulsater, Hussein Ali. "Traditionalist Spirits and Rationalist Bodies." Shii Studies Review 2, no. 1-2 (April 16, 2018): 1–37. http://dx.doi.org/10.1163/24682470-12340036.

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AbstractDifferent attempts to address the question of the definition of the human being (insān) reveal the tensions between various scholarly disciplines and intellectual trends in classical Islam. This article investigates the various definitions of the human being proposed by classical Muslim theologians, particularly Imāmīs who were influenced by Muʿtazilism. It focuses primarily on the works of al-Shaykh al-Ṣadūq (d. 381/991-2), al-Shaykh al-Mufīd (d. 413/1022) and al-Sharīf al-Murtaḍā (d. 436/1044). Though seemingly a question of subtle theology (laṭīf al-kalām; daqīq al-kalām), the essence of the human being is in fact intimately related to the main premise of grand theology (jalīl al-kalām), that is, the question of moral obligation (taklīf). For the concern of theologians in the discussion is to identify the subject of moral obligation, themukallaf, in every human being, to which they refer as the living and/or active being (al-ḥayy al-faʿʿāl; al-dhāt al-faʿʿāla). In their attempts to produce a satisfying answer, theologians relied on the contributions of thephilosophers, jurists, mystics and traditionalists, thus arriving at different answers that betray the extent of the influence of other scholarly disciplines on various theological schools at different points in time.

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Kelly, Conor M. "The Role of the Moral Theologian in the Church: A Proposal in Light of Amoris Laetitia." Theological Studies 77, no. 4 (November 17, 2016): 922–48. http://dx.doi.org/10.1177/0040563916666824.

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Pope Francis’s apostolic exhortation Amoris Laetitia recast pastoral decisions in terms of conscience and discernment and asked moral theology to do the same. Such a request invites reforms for moral theology, requiring a shift from the traditional role of the moral theologian as an external judge to a more personalist role as a counselor for conscience. This change entails prioritizing the process of discernment ahead of the definition of rules, specifying the place of the ideal in Catholic morality, and attending to the ethics of ordinary life.

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Geikina, Laima, and Dace Balode. "Spirituality and Sustainability of Interreligious/Interdenominational Dialogue in Theological Study Programs." Discourse and Communication for Sustainable Education 10, no. 1 (June 1, 2019): 146–61. http://dx.doi.org/10.2478/dcse-2019-0011.

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Abstract This article is part of broader research on “The Interrelationship of Theology and Praxis in the Context of Sustainable Intercultural and Interreligious Dialogue”1 in which we explore two essential concepts: sustainability and interreligious dialogue. We have narrowed this broader topic to study how facilitation of students’ spirituality in theology study programmes develops an environment for sustainability of interdenominational/interreligious dialogue. We provide a theoretical glimpse into research from theology, pedagogy, and spirituality. Our future research process will be based on our findings. One of the current challenges is globalization, which coincides with diversification of cultural norms and moral values. The sustainability provision for our home – Earth – suggests new ways to achieve common solutions, not only economically (prosperity) and politically (peace and stability), but also religiously (justice and solidarity) in terms of current changes. But, looking deeper, theology is searching for new definitions for traditional concepts such as “my neighbour”, “creation”, and “community of believers”. Bert Roebben states that the Christian community (and the global community as a whole) needs to find means to “grow in a common humanity” (Roebben, 2018). In this article, we reflect on how a spiritual approach can be methodologically integrated into theology studies to promote spiritual growth and establish sustainable interreligious dialogue: What type of theology should create the foundation of theology study programmes to promote students’ spirituality as a prerequisite for sustainability? How does spirituality promote sustainability of interdenominational/interreligious dialogue? Research methodology combines hermeneutic insights on conditions for sustainability of interdenominational/interreligious dialogue, its theological foundations, spiritual practice as a pedagogical basis, and the possibility for implementing sustainable dialogue support mechanisms in theology study programmes. Theology study programmes that promote student spirituality develop an environment for sustainable interdenominational/interreligious dialogue.

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Kelly, Conor M. "The Nature and Operation of Structural Sin: Additional Insights from Theology and Moral Psychology." Theological Studies 80, no. 2 (May 7, 2019): 293–327. http://dx.doi.org/10.1177/0040563919836201.

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Recent work has improved the understanding of social structures in theological discourse, but ambiguity persists with respect to structures of sin. Here, a revised definition of structural sin reconnects this concept with its theological roots, adding clarity to the nature of structural sin and strengthening the moral weight of the term. Parallels with fMRI research in the field of moral psychology then refine the existing account of the operation of structural sin. Together, these insights aid in the identification of structures of sin and improve efforts to combat their influence.

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Khalil, Atif. "Contentment, Satisfaction and Good-Pleasure." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 371–89. http://dx.doi.org/10.1177/0008429814538227.

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The article examines early Sufi notions of rida, usually translated as “contentment,” “satisfaction,” and “good-pleasure.” It does so through a close textual analysis of some of the most important works of the tradition authored up until what has been identified as the “formative period of Sufi literature,” a period which ends in the 11th century. In the process, the article situates rida within the larger context of early Islamic moral psychology as it was formulated by the fledgling Sufi tradition. The article analyses early definitions of rida, the role of rida in tribulation, contentment and the ills of complaint, the higher levels of rida, and the role of love in rida. It ends with a brief overview of the paradox of rida inherent within a largely deterministic theology which traces all acts back to God.

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Rai, Eleonora. "Ex Meritis Praevisis: Predestination, Grace, and Free Will in intra-Jesuit Controversies (1587-1613)." Journal of Early Modern Christianity 7, no. 1 (May 27, 2020): 111–50. http://dx.doi.org/10.1515/jemc-2020-2021.

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AbstractThis article retraces the intra-Jesuit theological debates on the theology of salvation, including the relationship between the elements of predestination, God’s foreknowledge, Grace, and free will, in the delicate passage between the sixteenth and the seventeenth centuries, and within the debates on Augustine’s theological legacy. Specifically, it explores the Flemish Jesuit Leonard Lessius’ theology and the discussions raised by it within the Society of Jesus, in order to show how soteriology has been central in the process of self-definition of the Jesuit identity in the Early Modern Age. This is particularly clear from the internal debates developed between Lessius, on the one hand, and General Claudio Acquaviva and curial theologian Roberto Bellarmino, on the other hand. Not only does the article investigate little known aspects of intra-Catholic theological debate in the post Tridentine period, but it also shows how deep pastoral and moral concerns strongly contributed to the rise of Lessius’ open-minded theology of salvation, which seemed to deprive God’s sovereign authority in favour of humankind’s free will, and human agency in the process of salvation.

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Bağcı, Fatih Ufuk. "Discussions about the Source and Universality of Moral Case." European Journal of Interdisciplinary Studies 1, no. 1 (April 30, 2015): 144. http://dx.doi.org/10.26417/ejis.v1i1.p144-148.

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The relevant meaning of moral has been constantly discussed topic in terms its sources and its universality. We have seen as the source of morality the Metaphysics in ancient times, Theology in the Middle Ages, and the information theory in new era. In modern times, we have different perspectives for the source of the formation of morality determined by good or bad reasons as a result depending on the individuals. Statements related to the source of moral and what forms the moral can be said in two words: one of them is human itself, and the other is the thought of existing love. On the other hand, it has been a subject for discussion if the moral is always valid, over the ages, objective and universal or something subjective that changes depending on individuals and also because of different societies. Therefore, who accepts moral as objective and universal, it is a propensity that comes from birth, but who thinks that moral is a subjective definition that changes lives depending on the society and during the period of time particular people live. In this study, we referred to the related debates about the issues and serious changes of technology and science which have brought to our lives but along with misuse of these facilities, such as the reality of violence against women, terrorism, human rights violations, But how about the meaning of moral, and its possible sources. If there is still a universal meaning of moral in this world that looks like now like a small village.

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Brynov, Vitaliy. "Relation between Christian Realism of Reinhold Niebuhr and Neo-orthodoxy." Ukrainian Religious Studies, no. 90 (March 31, 2020): 88–104. http://dx.doi.org/10.32420/2020.90.2095.

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The article considers the development of the ideas of Christian realism as a philosophical and ethical concept of Reinhold Niebuhr. The background of the development of Christian realism’s ideas is described. It is noted that the most impact had Niebuhr’s personal attitude to philosophy and epistemology, as well as the practical experience of serving in Detroit. The methodological approach of Niebuhr is defined as a contrast between the ideal and the real, with the subsequent solving of the conflict between them. It is noted that from the Niebuhr’s point of view, the transforming power of Christianity is rooted in moral and metaphysical dualism, where ethics subordinates metaphysics and gives strength to social and cultural transformations of humanity. It turned out that the ethical concept of Christian realism includes the classification of people as idealists, realists and cynics. Idealists are people who are mainly focused on idealistic concepts that are not represented in the real world. Idealists usually have distorted worldview because they deny taking into account the realities of the world. That also makes them vulnerable to manipulation of cynics. Realists are people who take into account all factors and all known sources of power in the real world, and have a pragmatic position, which is based on moral and ethical qualities. Cynics are those who have a pragmatic position to the world and relations with others, but they guide themselves only by personal interest and egoistic needs, and do not bother with moral restraints. In addition, the relationship of Niebuhr and other neo-orthodoxy theologians is described. Among them there are Karl Barth, Paul Tillich, Emil Brunner and Rudolf Bultmann. The polemic between Niebuhr and Bart is noted. It is shown that the main difference between Bart and Niebuhr was in the theological perspective: for Bart it was mostly dogmatic, and for Niebuhr - ethical and apologetical. The most similar to the theological position of Niebuhr is Brunner's theology, but the differences between them are in relation to the natural law. It is noted that the discrepancy between Niebuhr and Bultmann was an interpretation of the concept of myth. Finally, the contribution of neo-orthodoxy to the development of theology of the twentieth century is considered. It consists of five main achievements: the definition of theology of revelation as a concept of knowledge of God, the rethinking of biblical texts as carriers of kerigma, the historical contextualization of theological tradition, the rethinking of the Reformation’s ideas, and the ecumenical emphasis in theology.

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Elwood, Christopher. "A Singular Example of the Wrath of God: The Use of Sodom in Sixteenth-Century Exegesis." Harvard Theological Review 98, no. 1 (January 2005): 67–93. http://dx.doi.org/10.1017/s0017816005000866.

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What did the Reformation do for sodomy? The more or less established view, developed by social and cultural historians and contributors to the history of sexuality, is that it did relatively little. The evidence of the normative discourses of theology and law suggests that definitions and understandings of sodomy after the Reformation movements of the early and middle sixteenth century differed little from what had been proffered in the legal and moral writings of the medieval period. According to these defi nitions, which varied in their particulars, sodomy was a sin of unnatural lust which included, but was often not limited to, sexual contact between persons of the same sex. It was a sin whose origins could be traced to the biblical cities of Sodom and Gomorrah, whose inhabitants' penchant for unnatural sex led directly to their destruction in a hail of sulfur and fire—a dramatic event that was to stand as a warning both to those tempted to indulge in this vice and to those innocent of that particular sin who would nonetheless tolerate it in their neighbors. This view is found reflected in a wide range of writings from homiletic, exegetical, and penitential productions of late antiquity and the early, high, and late Middle Ages. And, indeed, while Protestant reforming ideas and practices changed many things in Europe of the sixteenth century, they seem to have left untouched this conception of the sin of the Sodomites. Confessions divided on many theological issues appear to have had no quarrel over what sodomy was, where it had come from, and what ought to be done about it. Definitions, then, remained more or less the same through the course of the Reformations; what changed was the capacity of local and regional jurisdictions to enforce legal proscriptions. And so, if the Reformation movements had any impact on the public discourse on sodomy, that impact was limited to the contribution the reforms made to the development of instruments of moral discipline and their facilitation (in some instances) of harsher responses to persons accused and convicted of the crime of sodomy.

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Berezina, Tamara I., Olga L. Kameneva, and Elena N. Fedorova. "Children’s moral culture in the context of the Christian-anthropological worldview." Perspectives of Science and Education 48, no. 6 (December 31, 2020): 55–66. http://dx.doi.org/10.32744/pse.2020.6.5.

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Introduction. The themes of good and evil, familiarizing the younger generation with the universal values of Good, Truth, and Beauty have been in the focus of the world pedagogical and ethical thought since ancient times, but are especially relevant in the modern era of the postmodern discrediting of all standards. The research purpose is to form a more complete theoretical understanding of the problem of the formation of children’s moral culture in the light of the Christian-anthropological worldview and the patristic doctrine of virtues. Materials and methods. The study was conducted using general scientific theoretical methods: hermeneutic analysis, generalization, synthesis, abstraction, induction and deduction, interpretation of results. Results. As a result of the study, the following definition of the phenomenon of “moral culture” in the context of the Christian-anthropological worldview was given. Moral culture is a system of moral and ethical guidelines and personality traits based on absolute moral values and Christian virtues: abstinence, chastity, mercy, meekness, joy, courage, humility, and love. Moral culture is manifested in the moral behavior and actions of a person and determined by the moral consciousness of an individual striving for self-improvement, heartfelt purity, and good deeds – through the feat of Christian life, overcoming vices and passions. Researchers come to the conclusion that the highest Christian virtue – sacrificial love for God and people – is impossible without the virtue of humility, which is considered in moral theology as a measure of holiness, the foundation of the entire structure of a person’s spiritual and moral life. Discussion and conclusion. Moral culture formation is of intimate and discrete nature, it continues throughout a person’s life, representing its highest goal and ideal. Morality cannot be formed, assimilated exclusively by external influence, it is based on the individual autonomy, the synergy of a person’s own efforts, and the action of Divine grace. Researchers conclude that moralization and moral terror are unacceptable in the formation of children’s moral culture. The research results can be taken into account in the practical activities of teachers working in Orthodox general education and weekend schools, as well as in family education.

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van Tongeren, Paul. "Wat kan een wijsgerige ethiek met theologale deugden?" Algemeen Nederlands Tijdschrift voor Wijsbegeerte 106, no. 2 (August 1, 2014): 101–20. http://dx.doi.org/10.5117/antw2014.2.tong.

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Abstract Can theological virtues be integrated in a secular moral philosophy?In the early days of the revival of virtue ethics (in Germany and France since the beginning of the 20th century, in the Anglophone world since the 19-fifties) the ‘theological’ or ‘Christian virtues’ (faith, hope and charity) played an important role. In contemporary virtue ethics they seem to almost be forgotten outside of theology. The question is asked whether (and if: how) these virtues can be integrated in a secular moral philosophy. This seems at first hand to be very problematic, because of their definition, which states among other things that these virtues are God-given and orientated towards God. However: hypothesizing that religious conceptions are related to general human experiences, it may be worth the effort to try and also interpret these theological virtues in a philosophical theory about what makes a human life flourishing. The suggestion is made that these virtues remind us of the importance of a certain passivity or receptivity and of an transcendental openness of our conceptions of happiness.

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Herreros, Alfonso. "A Case Study of the Reception of Aristotle in Early Protestantism: The Platonic Idea of the Good in the Commentaries on the Nicomachean Ethics." Renaissance and Reformation 43, no. 3 (December 21, 2020): 41–69. http://dx.doi.org/10.33137/rr.v43i3.35301.

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The present article examines the philosophical ethics of Protestants teaching in higher education during the sixteenth and seventeenth centuries and their reception of Aristotle’s Nicomachean Ethics, 1.6. Two theses are illustrated. First, the survey of fourteen commentaries shows clear parallels with the medieval interpretation of the Ethics, which the Protestant authors creatively expanded. Thus, the continuity of Protestantism with the earlier tradition of Christian philosophy is substantiated in this specific case for a representative group of authors. Second, over against the prejudices according to which Protestantism simply censured ethics and subsumed it into moral theology, this article shows that, in truth, Aristotle was still the fundamental philosophical reference in a topic as central as the definition of happiness, and that the Platonic “theological” alternative was not considered appropriate for a philosophical discipline.

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Oboturova, N. S., A. M. Chirkov, and S. V. Kovalev. "Metaparadigma of spirituality in the methodology of legal psychology." Institute Bulletin: Crime, Punishment, Correction 13, no. 1 (May 13, 2019): 126–35. http://dx.doi.org/10.46741/2076-4162-2019-13-1-126-135.

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The article is devoted to the analysis of the development of the theoretical and methodological foundation of legal psychology. The originality of the phenomenology of the legal-psychological reality is considered, the importance of the philosophical approach to the creation of a new general scientific and specific methodology based on the holistic teaching about a person is substantiated. The consequences of the general crisis of culture and the propaganda of transhumanism ideas are traced in the form of the formation of a new type of criminal with a special form of immorality - destructive spirituality. The importance of modern philosophy in the development of the methodological foundations of legal psychology for considering the multi-level organization of the studied reality, the structure of the inner world of the subject and the study of the person in the offender, the witness, the victim. On the basis of comprehension of the existing reality and understanding of the morality of modern man, the tasks facing the humanities are discussed, and the relevance of creating an anthropological theory and practice of becoming human in a human being is substantiated. The methodological potential of post-non-classical philosophy and psychology is analyzed, the issues of their interaction at the present stage of the development of science are considered. Within the framework of an interdisciplinary approach, the essence and content of discourses of spirituality and morality of a person are analyzed. The concept of “psychological metaparadigms” is constituted, the author’s view is suggested on the significance and priority of using the basic paradigm in the methodology of legal psychology - the metaparadigm of spirituality. The content of the developed paradigm is revealed, the definitions of spirituality and morality, articulated in the theory of moral theology, are offered for consideration.

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Duve, Thomas. "Literatura Normativa Pragmática e a Produção de Conhecimento Normativo nos Impérios Ibéricos do Início da Idade Moderna (Séculos XVI-XVII)." Revista da Faculdade de Direito, no. 42 (April 30, 2020): 3–44. http://dx.doi.org/10.22456/0104-6594.102154.

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RESUMOEste capítulo introdutório tem por objetivo mostrar o papel da ‘literatura normativa pragmática’ no regime histórico de produção de conhecimento nos impérios ibéricos do início da modernidade (séculos XVI-XVII) e definir esse gênero literário em vista de sua função. Ele começa com uma tentativa de apresentar a história do direito dos impérios ibéricos como parte de uma tradição jurídica que pode ser compreendida como um enorme processo diacrônico de intertextualidade, uma longa história de atos reiterativos de tradução de informação normativa em conhecimento normativo. Ele destaca a razão pela qual o conhecimento normativo produzido por atores religiosos foi de grande significância dentro da economia do conhecimento dos impérios ibéricos nos séculos XVI e XVII e como teologia prática, práticas normativas e literatura pragmática estavam entrelaçadas. Dessa reconstrução de certas características fundamentais, é possível sugerir a definição de ‘literatura normativa pragmática’, resumir o atual estado das pesquisas sobre as formas de comunicação que compuseram o gênero e concluir com alguns comentários sobre porque a literatura pragmática pode ter sido de especial significância para governar um império.PALAVRAS-CHAVEHistória do direito. Teologia moral. História do Conhecimento. América Latina Colonial. História do livro jurídico.ABSTRACTThis introductory chapter aims to show the role of ‘pragmatic normative literature’ in the historical regime of knowledge production in the early modern Iberian Empires during the 16th and 17th centuries and to define this literary genre in the light of this function. It starts with an attempt to present the legal history of the Iberian empires as part of a legal tradition that can be understood as a huge diachronic process of intertextuality, a long history of reiterative acts of translating normative information into normative knowledge. It outlines why normative knowledge produced by religious actors was of overwhelming significance within the knowledge economy of the 16th- and 17th-century Iberian empires and how practical theology, normative practices and pragmatic literature were intertwined. From this reconstruction of certain fundamental characteristics, it is possible to suggest a definition of ‘pragmatic normative literature’, to summarise the current state of research on the media that comprised this genre and to conclude with some remarks on why pragmatic literature might have been of special significance for governing an empire.KEYWORDSLegal History. Moral Theology. History of Knowledge. Colonial Latin America. History of Legal Books.

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King, Pamela Ebstyne, and Frederic Defoy. "Joy as a Virtue: The Means and Ends of Joy." Journal of Psychology and Theology 48, no. 4 (March 3, 2020): 308–31. http://dx.doi.org/10.1177/0091647120907994.

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To grasp human flourishing and thriving, we must understand joy. However, no theoretical models explain the complexity of joy as a fruit of the Spirit, nor fully account for its impact on human life. We suggest that joy is best conceptualized as a virtue, a psychological habit, comprised of characteristic adaptations and given meaning by transcendent narrative identity. Thus joy involves knowing, feeling, and enacting what matters most. Developmental science and Christian theological approaches to teleology inform the ultimate ends to which joy is aimed. They suggest that telos, the purpose or goal of development, may be understood as a dynamic process that perpetuates human and social thriving and involves (1) the growing self, (2) mutually beneficial relationships, and (3) evolving moral guidelines that ensure an ongoing fit and flourishing of self and society. We synthesize developmental psychology, virtue science, and theology to propose a definition and framework for understanding the development of joy through thriving. In order to promote scholarship on joy and to elucidate its transformative nature, we discuss joy in light of discipleship, vocation, suffering, justice, and eschatology and identify issues for research.

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Keenan, James F. "Notes on Moral Theology: Moral Theology and History." Theological Studies 62, no. 1 (February 2001): 86–104. http://dx.doi.org/10.1177/004056390106200105.

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O'Neill, William R. "African Moral Theology." Theological Studies 62, no. 1 (February 2001): 122–39. http://dx.doi.org/10.1177/004056390106200107.

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Zermatt Scutt, Marie. "Kant's Moral Theology." British Journal for the History of Philosophy 18, no. 4 (September 2010): 611–33. http://dx.doi.org/10.1080/09608788.2010.502346.

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Banner, Michael. "Barth's Moral Theology." Theology 102, no. 806 (March 1999): 139–40. http://dx.doi.org/10.1177/0040571x9910200225.

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O’Gorman SMA, Kevin. "Fundamental Moral Theology." Irish Theological Quarterly 81, no. 3 (July 8, 2016): 331–32. http://dx.doi.org/10.1177/0021140016648628n.

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Long, D. Stephen. "Making Theology Moral." Scottish Journal of Theology 52, no. 3 (August 1999): 306–27. http://dx.doi.org/10.1017/s0036930600050237.

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The relationship between theology and ethics has been largely determined in the modern era by the questions Immanuel Kant posed and the answers he gave. This contains a certain irony because in 1786 at Marburg Kant's philosophy was banned on the assumption that it threatened faith and morals. His demolition of the scholastic arguments for the existence of God were thought to be a threat to Christian faith. Many neo-kantians relished this challenge to theology and moved Kantianism in the very direction the orthodox authorities feared. By 1835 Heinrich Heine wrote an essay for French publication entitled, ‘On the history of religion in Germany'. He argued that Robespierre himself was unworthy of comparison with the revolutionary Kant. Robespierre may have lopped off a few royal heads but ‘Kant has stormed heaven, he has put the whole crew to the sword, the Supreme Lord of the world swims unproven in his own blood’. Perhaps Kant's ethics did not go as far as Heine asserted, but it did result in the marginalization of theology from ethics. Ethics was grounded in freedom alone. Theology could be consistent with ethics, but not determinative for it.

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Twomey, Vincent. "Moral Theology Day." Chesterton Review 39, no. 3 (2013): 246–49. http://dx.doi.org/10.5840/chesterton2013393/4136.

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McCormick, Richard A. "Notes on Moral Theology: 1985: Exchanges on Fundamental Moral Theology." Theological Studies 47, no. 1 (February 1986): 69–88. http://dx.doi.org/10.1177/004056398604700104.

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SALZMAN, Todd A., and Michael G. LAWLER. "Experience and Moral Theology." INTAMS review 14, no. 2 (December 31, 2008): 156–69. http://dx.doi.org/10.2143/int.14.2.2034403.

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Nowosad, Sławomir. "Moral Theology Ecumenically Oriented." Roczniki Teologiczne 61, no. 3 (2014): 97–115. http://dx.doi.org/10.18290/rt.2016.63.4-6.

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Hoose, Bernard. "Intuition and Moral Theology." Theological Studies 67, no. 3 (September 2006): 602–24. http://dx.doi.org/10.1177/004056390606700306.

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Keenan, James F. "Fundamental Moral Theology: Tradition." Theological Studies 70, no. 1 (February 2009): 140–58. http://dx.doi.org/10.1177/004056390907000106.

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Keenan, James F. "• Notes on Moral Theology •." Theological Studies 73, no. 1 (February 2012): 151–68. http://dx.doi.org/10.1177/004056391207300107.

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Hare, John E. "Patriotism & Moral Theology." Daedalus 149, no. 3 (July 2020): 201–18. http://dx.doi.org/10.1162/daed_a_01812.

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This essay examines the question of the moral justification of patriotism, given a Kantian view of morality as requiring an equal respect for every human being. The essay considers the background in Kant's moral theology for his cosmopolitanism. It then considers an extreme version of cosmopolitanism that denies a proper place for love of one's country, and it engages with a contemporary atheist cosmopolitan, Seyla Benhabib, suggesting that there are resources in Kant's moral theology to ground the hope that she expresses but does not succeed in grounding. Finally, it considers patriotism as a perfection of cosmopolitanism, in the same way that love of an individual can be a perfection of love of humanity. The essay suggests that defensible versions of cosmopolitanism put constraints on what kind of love of one's own country is morally permissible. But these constraints require the background in a Kantian moral theology.

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32

Cessario, Romanus. "Introduction to Moral Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 4 (November 2003): 501–2. http://dx.doi.org/10.1177/106385120301200409.

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Daly, Donal. "Book Reviews: Moral Theology." Irish Theological Quarterly 65, no. 1 (March 2000): 75–76. http://dx.doi.org/10.1177/002114000006500107.

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Mcnulty, Michael J. "Book Reviews: Moral Theology." Irish Theological Quarterly 65, no. 4 (December 2000): 363–64. http://dx.doi.org/10.1177/002114000006500406.

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35

Murphy, Tim. "Book Reviews: Moral Theology." Irish Theological Quarterly 66, no. 1 (March 2001): 84–86. http://dx.doi.org/10.1177/002114000106600108.

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36

Keating, James. "Book Reviews: Moral Theology." Irish Theological Quarterly 67, no. 3 (September 2002): 286–88. http://dx.doi.org/10.1177/002114000206700315.

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Corkery, Padraig. "Book Reviews: Moral Theology." Irish Theological Quarterly 68, no. 3 (September 2003): 297–98. http://dx.doi.org/10.1177/002114000306800308.

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38

Cronin, Kieran. "Book Reviews: Moral Theology." Irish Theological Quarterly 69, no. 3 (September 2004): 311–13. http://dx.doi.org/10.1177/002114000406900313.

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39

O'Donovan, Oliver. "Book Reviews: Moral Theology." Irish Theological Quarterly 70, no. 2 (June 2005): 174–76. http://dx.doi.org/10.1177/002114000507000210.

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Nichols, Aidan. "Book Reviews: Moral Theology." Irish Theological Quarterly 70, no. 3 (September 2005): 287–89. http://dx.doi.org/10.1177/002114000507000309.

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41

Dorr, Noel. "Book Reviews: Moral Theology." Irish Theological Quarterly 70, no. 4 (December 2005): 378–79. http://dx.doi.org/10.1177/002114000507000411.

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42

Hanna, Tony. "Book Reviews: Moral Theology." Irish Theological Quarterly 71, no. 3-4 (August 2006): 362–63. http://dx.doi.org/10.1177/00211400060710031207.

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43

Mulligan, Suzanne. "Book Review: Moral Theology." Irish Theological Quarterly 75, no. 1 (January 22, 2010): 109–10. http://dx.doi.org/10.1177/00211400100750010709.

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Gallagher, Raphael. "Book Review: Moral Theology." Irish Theological Quarterly 75, no. 2 (April 8, 2010): 231–33. http://dx.doi.org/10.1177/00211400100750020803.

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O'Gorman, Kevin. "Book Review: Moral Theology." Irish Theological Quarterly 75, no. 4 (October 7, 2010): 431–32. http://dx.doi.org/10.1177/00211400100750040514.

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O'Gorman, Kevin. "Book Reviews: Moral Theology." Irish Theological Quarterly 67, no. 4 (December 2002): 388–90. http://dx.doi.org/10.1177/002114000206700410.

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47

Donnelly, Peter. "Book Reviews: Moral Theology." Irish Theological Quarterly 64, no. 4 (December 1999): 408–9. http://dx.doi.org/10.1177/002114009906400411.

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48

Allsopp, Michael. "Catholic Moral Theology Today." Linacre Quarterly 54, no. 2 (May 1987): 12–21. http://dx.doi.org/10.1080/00243639.1987.11877889.

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49

Keating, James. "A Mystical Moral Theology." New Blackfriars 83, no. 976 (June 2002): 264–77. http://dx.doi.org/10.1111/j.1741-2005.2002.tb01812.x.

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50

McCormick, Richard A. "Notes on Moral Theology: 1986: Dissent in Moral Theology and its Implications." Theological Studies 48, no. 1 (March 1987): 87–105. http://dx.doi.org/10.1177/004056398704800105.

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