Journal articles: 'Ethics|Theology'

1

Sockness, Brent W. "Ethics as Fundamental Theology." Annual of the Society of Christian Ethics 12 (1992): 75–96. http://dx.doi.org/10.5840/asce1992125.

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2

Loomis, Worth. "Theology and Corporate Ethics." Reviews in Religion and Theology 13, no. 2 (March 2006): 149–51. http://dx.doi.org/10.1111/j.1467-9418.2006.00282.x.

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Rigali, Norbert J. "On Presuppositions of Theological Ethics." Horizons 38, no. 2 (2011): 211–29. http://dx.doi.org/10.1017/s0360966900008136.

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Once the need to reform Catholic ethics became manifest with the Second Vatican Council, revision and adaptation of moral theology, the science that had served since the Council of Trent as official Catholic ethics, was often presented as the theological path to renewal. Scrutiny of philosophical, ethical, and theological presuppositions, however, discloses that the foundations of moral theology differ radically from those on which contemporary theological ethics must be based and that, accordingly, the way to true reform is not revision and adaptation of moral theology but the replacement of this self-contained science through construction of a fundamentally different kind of ethics, theological relational ethics as an essential, integral part of a reconstituted holistic theology.

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Ballor, Jordan J. "Theology and Economics." Journal of Interdisciplinary Studies 26, no. 1 (2014): 115–34. http://dx.doi.org/10.5840/jis2014261/26.

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In contrast to theologians who think economics has little or nothing to teach us, and economists who balk at the strictures a nonnative discipline like theology might seek to impose, this essay explores the prospects for interdisciplinary research between theotogy and economics over the next quarter century and beyond. Theology needs economics because piety is no substitute for technique, according to Etienne Gilson. Economics needs theology because man does not live on GDP per capita alone. And, theology and economics find their reconciliation in the mediating and nonnative discipline of ethics, which shows why the question of virtue ethics and the marketplace is a particularly promising area of future research on the connections between theology, economics, and ethics.

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Sideris, Lisa H. "Theology, Creation, and Environmental Ethics." Environmental Ethics 33, no. 1 (2011): 105–8. http://dx.doi.org/10.5840/enviroethics201133113.

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6

Simmons, Paul D. "Book Review: Systematic Theology: Ethics." Review & Expositor 84, no. 2 (May 1987): 333–35. http://dx.doi.org/10.1177/003463738708400225.

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7

Vickery, Jeffrey D. "Book Review: Ethics: Systematic Theology." Review & Expositor 102, no. 3 (August 2005): 534–35. http://dx.doi.org/10.1177/003463730510200321.

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8

Bedford-Strohm, Heinrich. "Public Theology and Political Ethics." International Journal of Public Theology 6, no. 3 (2012): 273–91. http://dx.doi.org/10.1163/15697320-12341235.

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Abstract The article explains the fundamental features of the Lutheran two kingdoms doctrine and the Reformed doctrine of the Lordship of Christ and finds strong convergences of both in addressing political realities without leaving the Gospel perspective aside. Since Catholic concepts show a similar profile, an ecumenical public theology emerges. Six guidelines for a public church are presented to describe the consequences of a public theological approach to politics for the churches. Authentic faith witness is as much part of these guidelines as ‘bilinguality’, that is, the capability to talk the language of secular discourse and prophetic speech, which is put in relationship to the necessity of concrete daily political processes. Thus, in the end the article explains the profile of public theology in relation to liberation theology and political theology.

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Cahill, Lisa Sowle. "Book Review: Systematic Theology: Ethics." Interpretation: A Journal of Bible and Theology 42, no. 2 (April 1988): 212–14. http://dx.doi.org/10.1177/002096438804200224.

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10

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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BROCK, CORY C. "Bavinck as Public Theologian: Philosophy, Ethics, and Politics." Unio Cum Christo 6, no. 2 (October 1, 2020): 115. http://dx.doi.org/10.35285/ucc6.2.2020.art6.

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As a result of the Enlightenment, the privatization of religion, and the dissociation of theology and the university, public theology has become a very pertinent topic. While public theology emerged as a discipline in the 1980s, the neo-Calvinist tradition, led by Abraham Kuyper and Herman Bavinck, was engaged in public-theological reasoning long before. Although not using the expression public theology, Bavinck offers a public theology in multiple ways. For him, it is a theology for and of the church. His main contribution, however, lies in his philosophical works, where he brings theo-logic to bear on the questions facing the various publics. Addressing current events, he sought to give answers founded on the Triune God. His essay “Ethics and Politics,” written during the Great War, is a primary example. KEYWORDS: Herman Bavinck, neo-Calvinism, public theology, philosophy, ethics, politics

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12

Himes, Paul A. "First Peter’s Identity Theology and the Community of Faith: a test-case in how social scientific criticism can assist with theological ethics via biblical theology." Evangelical Quarterly 89, no. 2 (April 26, 2018): 115–32. http://dx.doi.org/10.1163/27725472-08902002.

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Evangelicals recognise that exegesis must ultimately lead towards ethics, or practical Christian living. Unfortunately, too often the roadmap for that process has been neglected, and the link between the two becomes disjointed. This article discusses SSC, biblical theology, and ethics in 1 Peter, but attempts to contribute to the discussion by showing how the three interrelate, in that the identity theology of 1 Peter represents a reaction to the social-religious circumstances of its audience. This reaction, in turn, naturally allows the author to transition into ethics for the Christian. By being aware of this interrelation (with biblical theology as the ‘hinge’ between SSC and ethics), the modern Christian can properly apply 1 Peter’s theology to their own circumstances and avoid potential abuses.

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13

McConville, J. Gordon. "Retribution in Deuteronomy: Theology and Ethics." Interpretation: A Journal of Bible and Theology 69, no. 3 (June 10, 2015): 288–98. http://dx.doi.org/10.1177/0020964315578206.

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14

Salemohamed, George. "Levinas: From ethics to political theology." Economy and Society 21, no. 2 (May 1992): 192–206. http://dx.doi.org/10.1080/03085149200000010.

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15

Rose, Matthew. "Theology and the Limits of Ethics." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 23, no. 2 (May 2014): 174–94. http://dx.doi.org/10.1177/106385121402300205.

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16

Sutton, Agneta. "Book Review: Genetics, Theology and Ethics." Theology 110, no. 853 (January 2007): 60–61. http://dx.doi.org/10.1177/0040571x0711085322.

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17

Rossi, Philip J. "Book Review: Ethics: Systematic Theology 1." Theological Studies 48, no. 3 (September 1987): 567–69. http://dx.doi.org/10.1177/004056398704800326.

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18

Sapp, D. Greg. "Theology, ethics, and transcendence in sports." Sport in Society 17, no. 2 (December 2, 2013): 270–74. http://dx.doi.org/10.1080/17430437.2014.863530.

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19

Wright, Chris. "Theology and ethics of the land." Transformation: An International Journal of Holistic Mission Studies 16, no. 3 (July 1999): 81–86. http://dx.doi.org/10.1177/026537889901600304.

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20

Williams, John R. "Theology and Biomedical Ethics in Canada." Studies in Religion/Sciences Religieuses 14, no. 4 (December 1985): 465–73. http://dx.doi.org/10.1177/000842988501400408.

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21

Church, Christopher. "A “Complete” Ethics: James' Practical Theology." Review & Expositor 108, no. 3 (August 2011): 407–15. http://dx.doi.org/10.1177/003463731110800307.

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22

Nichols, Aidan. "Joseph Ratzinger's Theology of Political Ethics." New Blackfriars 68, no. 808 (September 1987): 380–92. http://dx.doi.org/10.1111/j.1741-2005.1987.tb01271.x.

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23

Rosenberg, Danny. "Theology, Ethics and Transcendence in Sport." Journal of the Philosophy of Sport 39, no. 1 (May 2012): 172–81. http://dx.doi.org/10.1080/00948705.2012.675075.

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24

Hopsicker, Peter M. "Theology, Ethics, and Transcendence in Sports." Sport, Ethics and Philosophy 9, no. 2 (April 3, 2015): 236–40. http://dx.doi.org/10.1080/17511321.2015.1030440.

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25

Abram, Anna. "From Moral Theology to Ecclesial Ethics." Studia Nauk Teologicznych PAN, no. 15 (September 15, 2020): 139–58. http://dx.doi.org/10.31743/snt.9383.

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The paper explores shifts and turns that over the centuries have influenced moral thinking and instructing on moral matters within the Roman Catholic tradition. The purpose of this exploration is to shed light on the current status of moral theology and identify areas for future developments. The paper proposes ‘ecclesial ethics’ as one of such areas. It views moral theology as a dynamic discipline, shaped by pressures, invitations and demands of the day. It claims that for moral theology to be relevant today, some fundamental questions (including the purpose of the discipline) must be revisited. It argues that practical realities in the lives of individuals, communities and the church as well as the Planet must be at the forefront of moral theological considerations. Contemporary moral theologians and/or theological ethicists (the paper considers this distinction) are a diverse and, we dare to add, divided group. The paper argues that building bridges in a polarised world (including the world of moral theology) needs to be a priority. The overall aim of this study is to respond positively to the call for renewal of moral theology as voiced in the ‘Decree on Priestly Formation’ of the Second Vatican Council and in several statements made by Pope Francis.

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26

Peuckmann, Niklas. "Tierethik in der Theologie?! Aktuelle Positionen, Herausforderungen und Entwicklungen." Evangelische Theologie 80, no. 2 (April 1, 2020): 129–41. http://dx.doi.org/10.14315/evth-2020-200207.

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Abstract Questions of animal ethics are discussed and reflected upon in both academic and social settings today. Recently theology has also discovered this topic and has meanwhile dealt with it many times. A major focus has been placed on the relationship between humans and animals, so that animal ethics has been given a new profile as the ethics of human-animal relations. Thus, the question of human beings within this ethics has been newly taken into consideration. In theology both humans and animals can be understood as creatures of God living together in a community of creation. Theology thus not only complements the general discourse on animal ethics, it rather considers it with an independent perspective.

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27

Wijaya, Yahya. "Placing Business Ethics in Contextual Theological Education." International Journal of Public Theology 11, no. 1 (March 13, 2017): 110–25. http://dx.doi.org/10.1163/15697320-12341474.

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This study focuses on the relevance of business ethics for contextual theological education in Asia particularly with the background of Protestant traditions. There are professional reasons why business ethics could be worth offering to students who are in preparation to become pastors and prospective church leaders as well as those who are already in those positions. With an area of theological study, such as biblical studies, systematic theology, practical theology, or contextual theology and religious studies, selected as entry point, business ethics learning could be fittingly placed in theological education. Ethical issues which have been widely discussed both in the theological forum and that of business studies are worth developing as key topics of theological business ethics.

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28

Wijaya, Aksin, Suwendi Suwendi, and Sahiron Syamsuddin. "Observing Islam With Ethics: From Hatred Theology to Religious Ethics." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 29, 2021): 175. http://dx.doi.org/10.21043/qijis.v9i1.9538.

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<p>The emergence of religious phenomena that lead certain Muslim groups in Indonesia to spread hatred (religious hate speech) became the primary rationale of this article. This phenomenon occurred because some Muslim groups consider their religious understanding to be the only actual theological truth while ignoring religious ethics in a religiously plural society. Therefore, some questions were raised: Firstly, what is the conceptual structure of Islam? Secondly, what does Islam teach its believers in regards to living together within the Islamic community and living among believers of other different religions? The method of ethics was employed to analyze the two research questions by describing, analyzing, and criticizing the attitude of the Islamic movement, which spreads hatred. From this article, it is expected that Muslims should emphasize not only religious theological but also ethical truth. The findings are as follows: firstly, the conceptual structure of Islam comprises of threefold: Islam, Iman, and Ihsan, which culminate in Ihsan, Sufism, and ethics. Secondly, in regards to becoming a Muslim and embracing it among believers of other religions, Islam essentially relates its religious and theological truth to the religious ethic (the ethic of al-Qur’an), which combines three elements of ethics: God’s, religious, and social ethics. The two latter ethics should always refer to God’s affirmative ethics, for instance, with His Divine attributes of The Most Merciful and Just. God has mercy on human beings and treats all of them justly. Likewise, human beings essentially should do the same in relation to God and fellow human beings.</p>

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29

Vicini, Andrea. "Reproductive Technology: Towards a Theology of Procreative Stewardship, Ethics and Theology." Journal of the Society of Christian Ethics 24, no. 2 (2004): 207–10. http://dx.doi.org/10.5840/jsce200424213.

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30

Cahill, Lisa Sowle. "Notes on Moral Theology Marriage: Developments in Catholic Theology and Ethics." Theological Studies 64, no. 1 (February 2003): 78–105. http://dx.doi.org/10.1177/004056390306400134.

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[Roman Catholic teaching on marriage focuses on interpersonal love of spouses, of which sacramentality and procreation are dimensions. Post Vatican II disputes about sexual morality, divorce, and birth control have taken place in this general context. A new generation of scholars—married, with children—argues for a more social view of marriage, with special concern about socioeconomic pressures. They emphasize that marital and parental commitment needs more attention and support than the justified exceptions, though they do not stress absolute norms.]

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31

Jeon, Heejoon. "The Third Use of the Law." Journal of Reformed Theology 15, no. 1-2 (May 28, 2021): 110–34. http://dx.doi.org/10.1163/15697312-bja10010.

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Abstract Some scholars have contrasted Calvin’s and Edwards’s understanding regarding the third use of the law. They believe that Calvin emphasized the third use of the law for believers’ sanctification and that there is no room for virtue ethics in Calvin’s theology, while Edwards’s ethics is virtue ethics and there is no room for the third use of the law in Edwards’s theology. In contrast, this article uncovers that both Calvin’s and Edwards’s ethics combine features of both virtue ethics and divine command ethics. Accordingly, Edwards holds the same view as Calvin regarding the third use of the law.

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32

Roberts, J. H. "Teologie en etiek in die brief aan Filemon: ’n Poging tot verantwoording." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 105–15. http://dx.doi.org/10.4102/ve.v14i1.1279.

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Theology and ethics in the letter to Philemon: An attempt at giving an accountThe criticism levelled by Smit against the attempts of New Testament scholars to treat the ethics of the books of the New Testament are dealt with under the headings of "ethos and ethics"; "Biblical ethics"; "the tasks of New Testament ethics"; and "the teaching of the Bible". In order to give an account of the work done by New Testament scholars the ethics of Paul in the letter to Philemon is discussed After a brief summary of the argument of Philemon, the request of this letter is analysed from the viewpoint of ethical argumentation, concluding with remarks on theology and ethics in Philemon.

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33

Connery, John R. "Book Review: Ethics from a Theocentric Perspective 2: Ethics and Theology." Theological Studies 46, no. 4 (December 1985): 738–39. http://dx.doi.org/10.1177/004056398504600427.

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34

Hamel, Ron. "Methodology and Theology in Health Care Ethics." Annual of the Society of Christian Ethics 18 (1998): 281–91. http://dx.doi.org/10.5840/asce19981822.

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35

Peterson, Anna L. "Environmental Ethics, Ecological Theology, and Natural Selection." Environmental Ethics 27, no. 2 (2005): 217–20. http://dx.doi.org/10.5840/enviroethics200527235.

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36

Chapman, Robert L. "Environmental Ethics, Ecological Theology, and Natural Selection." Environmental Philosophy 2, no. 2 (2005): 74–76. http://dx.doi.org/10.5840/envirophil2005229.

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37

Boer, Theo A. "Euthanasia, Ethics and Theology: A Dutch Perspective." Review of Ecumenical Studies Sibiu 6, no. 2 (December 1, 2014): 197–213. http://dx.doi.org/10.2478/ress-2014-0116.

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Abstract In 2002, the Netherlands was the first country in the world to legalize euthanasia and physician- assisted suicide. What does the Dutch euthanasia practice look like? What are the insights gained from twelve years of experience in regulating and reviewing euthanasia cases? In this article, some observations about the practice and the backgrounds of euthanasia are made from the perspective of a theological ethicist.

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38

강병오. "John Wesley’s Holiness Theology and Political Ethics." Korean Jounal of Systematic Theology ll, no. 36 (September 2013): 147–78. http://dx.doi.org/10.21650/ksst..36.201309.147.

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39

Brown, David. "Book Reviews : The Ethics of Liberation Theology." Expository Times 106, no. 8 (May 1995): 252–53. http://dx.doi.org/10.1177/001452469510600831.

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40

Kavka, Martin. "Judaism and Theology In Martha Nussbaum's Ethics." Journal of Religious Ethics 31, no. 2 (June 2003): 343–59. http://dx.doi.org/10.1111/1467-9795.t01-2-00141.

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41

Cahill, Lisa Sowle. "Notes on Moral Theology: 1989 Feminist Ethics." Theological Studies 51, no. 1 (March 1990): 49–64. http://dx.doi.org/10.1177/004056399005100104.

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42

McDaniel, Jay. "Land Ethics, Animal Rights, and Process Theology." Process Studies 17, no. 2 (1988): 88–102. http://dx.doi.org/10.5840/process19881724.

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43

Singletary, J. E. "Book Review: Intersections: Science, Theology, and Ethics." Review & Expositor 95, no. 1 (February 1998): 121–22. http://dx.doi.org/10.1177/003463739809500118.

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44

Hadsell, Heidi. "Creation Theology and the Doing of Ethics." Horizons in Biblical Theology 14, no. 1 (1992): 93–111. http://dx.doi.org/10.1163/187122092x00062.

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45

Kain, Patrick. "Interpreting Kant's Theory of Divine Commands." Kantian Review 9 (March 2005): 128–49. http://dx.doi.org/10.1017/s136941540000203x.

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Kant rejected ‘theological morality’, insisting that no one, including God, can be the ‘author’ of the moral law because the moral law is a categorically necessary, non-positive law. Kant was also no religious enthusiast and clearly intended to rule out certain kinds of dependence of ethics on theology. Such considerations make it tempting to suggest that Kant was fully committed to what has been called the ‘autonomy of ethics’ from theology. Yet an observant reader of Kant's corpus is constantly confronted with passages in which Kant discusses philosophical theology, connections between moral philosophy and theology, and even argues that we should ‘recognize all our duties as divine commands’ (KpV, 5: 129).

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46

Clemens, Jonathan. "Self, World, and Time: Volume 1: Ethics as Theology: An Induction / Finding and Seeking: Volume 2: Ethics as Theology / Entering into Rest: Volume 3: Ethics as Theology. by Oliver O'Donovan." Toronto Journal of Theology 33, no. 2 (February 2018): 319–20. http://dx.doi.org/10.3138/tjt.33.2.319.

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47

Den Hertog, G. C. "Ethiek als verbeelding van het goede leven. Enkele overwegingen bij en naar aanleiding van Michael Banner, The Ethics of Everyday Life." Theologia Reformata 61, no. 2 (June 1, 2018): 101–18. http://dx.doi.org/10.21827/5ae1e7cacca27.

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Michael Banner’s The Ethics of Everyday Life begins by sketching his understanding of contemporary moral as ‘hard cases ethics’, especially in its connections with the rise of Western European moral theology in the slipstream of the penitentials, a development which led to an estrangement from everyday life. With the help of a recently developed approach in social anthropology Banner reframes Christian ethics and brings it back toeveryday experience. He argues that intense and extensive Christian reflection within the Christian tradition on the life of Christ is a resource of prime importance for Christian moral theology, one which will stimulate the human imagination.

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48

Platten, Stephen. "Making Good People … Rather than Making People Good?" Journal of Anglican Studies 13, no. 2 (June 30, 2015): 156–71. http://dx.doi.org/10.1017/s1740355315000091.

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AbstractThe paper investigates the roots of a virtue-based ethics within Anglicanism starting with the Caroline tradition in the seventeenth century. In the twentieth century there was a rebirth of ‘Anglican Moral Theology’ with the work of Kenneth Kirk, Robert Mortimer and Lindsay Dewar. Issues of perfectibility are examined. The recovery of the Orthodox tradition of deification at the present time and the rebirth of virtue ethics through the work of Alasdair McIntyre are explored. Anglicanism is rooted in an approach where grace is already present in the natural order but which is enhanced by an integralist approach to theology bringing together doctrinal, ascetic and moral theology in one compass.

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49

FLEMING, Julia. "The Ethics of Lying in Contemporary Moral Theology." Louvain Studies 24, no. 1 (May 1, 1999): 57–71. http://dx.doi.org/10.2143/ls.24.1.542133.

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50

McCoy, Charles S. "The Federal Tradition of Theology and Political Ethics." Annual of the Society of Christian Ethics 8 (1988): 113–32. http://dx.doi.org/10.5840/asce198888.

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Journal articles on the topic 'Ethics|Theology'

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