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Journal articles on the topic 'Morale – Grèce'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Pikulska-Robaszkiewicz, Anna. "Stosunki między państwem i Kościołami w Grecji." Prawo Kanoniczne 41, no. 3-4 (December 20, 1998): 249–66. http://dx.doi.org/10.21697/pk.1998.41.3-4.09.

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La majorité (95,2%) du peuple grec est censée appartenir à l'Eglise Orthodoxe Orientale. Le régime constitutionnel des cultes en Grèce prévoit les régies suivantes: il existe une religion dominante et l'église qui la représente officiellement, c'est à dire l'Eglise Orthodoxe Orientale du Christ, juit d'un statut constitutionnel spécial, la constitution garantit la liberté religieuse à toutes les personnes physiques et morales, mais la liberté du culte est réservée seulement aux religions La constitution de la Grèce traite du statut juridique de I 'Eglise Orthodoxe, pendant que le statut d'autres cultes fait l'objet des lois ordinaires et des conventions internationales. Selon les dispositions constitutionnelles l'Eglise Orthodoxe de Grèce est indissolublement unie, spirituellement, au Patriarchat Oecumenique de Constantinople et à toute autre église orthodoxe. Elle est autocéphale et autoadministrée. Le cadre théorique du régime juridique des rapports entre l'Etat grec et Eglise Orthodoxe constitue une forme évoluée du césaro-papisme qui dans la littérature grecque moderne est appelé le système de „la prépondérance de l'Etat au moyen de la loi". Dans ce système l'Eglise Ortodoxe a la personalité morale de droit public, elle juit d'un traitement spécial (p.ex. financier) qui ne s'entend pas de plein droit aux autres confessions et religions, sans que cela soit contraire au principe constitutionnel de l'égalite. L'état a le droit de régler au moyen des lois toutes les matières administratives de l'Eglise, même celles qui sont de nature interne.

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2

de Romilly, Jacqueline. "La Grèce et la formation de la pensée morale et politique, 1973-1984." L’annuaire du Collège de France, no. 108 (December 1, 2008): 879. http://dx.doi.org/10.4000/annuaire-cdf.447.

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3

de Romilly, Jacqueline. "La Grèce et la formation de la pensée morale et politique, 1973-1984." L’annuaire du Collège de France, no. 109 (March 1, 2010): 1005. http://dx.doi.org/10.4000/annuaire-cdf.487.

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4

Vergara Cerqueira, Fábio. "Uma antropologia histórica da Grécia antiga: Gernet e a reinvenção durkheimiana dos estudos helênicos." Classica - Revista Brasileira de Estudos Clássicos 32, no. 2 (December 31, 2020): 69–90. http://dx.doi.org/10.24277/classica.v32i2.748.

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Em 2017 completou-se o centenário da publicação da tese de doutorado de Louis Gernet, defendida em Paris, intitulada Recherches sur le développement de la pensée juridique et morale en Grèce. Obra inicialmente rejeitada pelo stablishment acadêmico francês, condenando seu autor à marginalidade intelectual, hoje é considerada um turning point nos estudos helênicos, como obra fundante da assim chamada Antropologia histórica da Grécia antiga ou, simplesmente, Antropologia da Grécia antiga. Nosso objetivo neste artigo será analisar a influência, sobre sua obra, da sociologia de Émile Durkheim e de sua escola, possibilitando a reinvenção dos estudos helênicos por parte de Gernet, com a superação dos paradigmas do século XIX, do evolucionismo positivista e do idealismo eurocêntrico inspirado no mito do “milagre grego”. Essa influência pode ser verificada sobretudo no papel conferido por Gernet à permanência dos elementos religiosos.

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5

Dimanopoulou, Pandora. "L’œuvre de la propagation de la foi et de la morale chrétienne dans la société grecque. L’action de la confrérie Zôè en Grèce, 1907-1938." Revue d'Histoire Ecclésiastique 105, no. 1 (March 2010): 121–46. http://dx.doi.org/10.1484/j.rhe.3.226.

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6

Cohen, Sandra, and Sotiris Karatzimas. "La notification des informations sur la performance dans le secteur public : la morale à l'origine de l'(absence d') application de la budgétisation par programmes en Grèce." Revue Internationale des Sciences Administratives 80, no. 3 (2014): 653. http://dx.doi.org/10.3917/risa.803.0653.

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7

Hilde, Thomas C. "Actions and Reactions: Moral Certainty and Moral Grace." South Central Review 19, no. 2/3 (2002): 33. http://dx.doi.org/10.2307/3189863.

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8

Irízar, Pablo. "¿La gracia del mérito o el mérito de la gracia? Retórica de la imagen y ambigüedad en los 'sermones' de Agustín." Augustinus 65, no. 3 (2020): 395–420. http://dx.doi.org/10.5840/augustinus202065258/2594.

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The interplay between grace and merit is a recurrent Augustinian theme that is often discussed in polemical or theoretical works. Only recently has scholarly attention turned to the study of grace and merit in Augustine’s pastoral praxis. As part of this ongoing effort, the present paper offers an analysis of Augustine’s rhetoric of the image in the sermons, with special attention to the effects that the preacher/hearer dialectic produces in the social ‘moral imagination’. It is argued that Augustine’s dialectic preaching on the interplay between grace and freedom results in ambiguity concerning the sphere and boundaries of moral action in the hearer’s ‘moral imagination’. The implication on the social imagination, it is concluded, is a constant fluidity in the foreground of moral agency which either empowers or constraints the boundaries of moral action to the extent that graceand/or merit are emphasized.

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9

Carnevali, Barbara, and Philippe Audegean. "Mimesis littéraire et connaissance morale La tradition de l’« éthopée »." Annales. Histoire, Sciences Sociales 65, no. 2 (April 2010): 291–322. http://dx.doi.org/10.1017/s0395264900038531.

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RésuméCet article vise à expliquer la valeur cognitive de certaines œuvres littéraires grâce au concept d’« éthopée » (mimesis morale, peinture de mœurs). Cette notion d’origine rhétorique peut être élargie pour indiquer un genre transversal qui se situe au point d’intersection idéal entre littérature et connaissance, et qui peut être pratiqué par toutes les « sciences morales » – l’histoire, l’anthropologie, la sociologie, la psychologie, etc. – se rapportant à la réalité humaine par le biais d’une représentation phénoménologique de l’ethos(caractère/mœurs au double sens individuel et collectif). On présentera donc cette conception de l’éthopée, dont on retracera la fortune à travers quelques jalons marquants de la tradition « moraliste » occidentale, d’Aristote et Théophraste aux romanciers réalistes modernes, en soulignant les continuités et les discontinuités qui ont caractérisé cette tradition, ainsi que les relations entre littérature et sciences humaines.

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10

de Negroni, Barbara. "Grâce et liberté : de la théologie à la morale." Cahiers philosophiques 122, no. 2 (2010): 89. http://dx.doi.org/10.3917/caph.122.0089.

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11

Xu, Zhi Xing, and Hing Keung Ma. "Does Honesty Result from Moral Will or Moral Grace? Why Moral Identity Matters." Journal of Business Ethics 127, no. 2 (January 17, 2014): 371–84. http://dx.doi.org/10.1007/s10551-014-2050-x.

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12

Porter, Jean. "Moral Language and the Language of Grace." Philosophy and Theology 10, no. 1 (1997): 169–98. http://dx.doi.org/10.5840/philtheol199710117.

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13

Charry, Ellen T. "The Grace of God and the Law of Christ." Interpretation: A Journal of Bible and Theology 57, no. 1 (January 2003): 34–44. http://dx.doi.org/10.1177/002096430005700105.

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14

Kwon, Youngju. "Baptism or Gospel of Grace?: Romans 6 Revisited." Expository Times 128, no. 5 (October 1, 2016): 222–30. http://dx.doi.org/10.1177/0014524616666709.

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Romans 6 has been a difficult chapter owing to a number of dialectical elements: being and doing, theology and ethics, indicative and imperative, divine and human agency, and ‘already’ and ‘not yet’. Despite some previous attempts to view this chapter as presenting the theology of baptism, this article argues that Paul’s primary concern in this chapter is to explain the fundamentals of the gospel of grace and their implications for Christian life. The proper understanding of the gospel of grace includes: that everyone belongs to one of the two domains of authority (either under the domain of law/sin or under the domain of grace/Christ); that by the grace of God believers have experienced the transfer of lordship; and that despite this transfer, both aspects of ‘already’ and ‘not yet’ are creatively working together in Christian life. This article concludes with two implications: that the gospel of grace does require (rather than ignore) a moral life and that in Christian moral life we must not lose sight of both God’s empowerment and humans’ power.

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15

Te Velde, R. T. "Gods genade en onze vrijheid: in welke zin is genade onweerstaanbaar?" Theologia Reformata 62, no. 3 (September 1, 2019): 241–53. http://dx.doi.org/10.21827/5d35959ac5b6a.

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Since the Synod of Dordrecht (1618/19) issued its Canons, the notion of ‘irresistible’ grace became a hallmark of Reformed theology. Philosopher of religion Vincent Brümmer proposes to describe God’s grace as a personal, not causal, relationship, with the result that it is ‘rationally impossible’ to reject God’s grace. This article argues that Brümmer’s analysis fails to sufficiently focus on the Canons’ specific act of regeneration, and, using distinctions employed by 17thcentury theologian William Ames, presents an understanding of ‘irresistible grace’ that moves beyond Brümmer’s categories and includes moral, rational, and causal aspects.

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16

Kegley, Jacquelyn Ann K. "Grace, the Moral Gap, and Royce's Beloved Community." Journal of Speculative Philosophy 18, no. 3 (2004): 171–83. http://dx.doi.org/10.1353/jsp.2004.0023.

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17

Barclay, John M. G. "Continuing the Conversation Around Grace." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 2 (May 2019): 141–48. http://dx.doi.org/10.1177/1063851219842388.

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In this response to the essays by Saarinen, Fowl, Harink, and Hill, five topics are addressed: the nature of ‘perfections’; the Christ-event and the Being of God; the justice of God; the moral agency of the believer; and the multiple dimensions of the incongruity of grace.

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18

Mescher, Marcus. "Reclaiming Grace in Catholic Social Thought." Praxis: An Interdisciplinary Journal of Faith and Justice 1, no. 2 (2018): 123–41. http://dx.doi.org/10.5840/praxis20181213.

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Grace is hardly mentioned in the canon of Catholic social teaching. When grace is invoked, it is typically discussed as a gift for personal sanctification, but not a relationship empowering human and divine cooperation for social and ecological responsibility. This essay examines the limited treatment of grace in Catholic social teaching outside of Familiaris consortio and Amoris laetitia before proposing that the traditional emphasis on grace at work in family life can be a model for more intentionally partnering with grace beyond family life. Reclaiming grace as a relationship for cooperation provides a framework for practicing the principles of Catholic social teaching in order to effect change in family life, in local faith communities, and through Catholic NGOs that forge international connections. Grace thus inspires a template for moral formation from the ground up that emphasizes shared practices for participating in “social grace” (in contrast to “social sin”) for integral flourishing as envisioned in Catholic social teaching.

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19

Moleta, Cintia, and Fábio Hansen. "Um olhar Nietzschiano à Dogville: as Desordens Morais da Personagem Grace no Discurso Fílmico." Comunicação & Informação 21, no. 2 (October 30, 2018): 51. http://dx.doi.org/10.5216/ci.v21i2.54016.

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O presente artigo tem como objeto de pesquisa o filme Dogville, de 2003, e buscou responder à seguinte questão: como se dá a aproximação entre o discurso sobre a moral em Dogville e as considerações sobre a moral de Nietzsche, tendo em vista o comportamento da personagem Grace no discurso fílmico? Para respondê-la, os objetivos foram analisar a construção do discurso sobre a moral em Dogville, relacionando-o às considerações sobre a moral de Nietzsche; e identificar as desordens morais na tomada de posição da personagem Grace de acordo com os valores que manifesta no filme. Para alcançar tais objetivos, foi utilizada a abordagem teórico-metodológica da análise do discurso de linha francesa, com os conceitos de interdiscurso, formação discursiva e posição-sujeito, que evidenciam, com eles, as desordens morais que constituem o comportamento da protagonista no filme. Dessa maneira, desliza-se um sentido moral da obra que revela um sujeito contemporâneo ambíguo e fragmentado.

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20

Perkins, Anna Kasafi. "Moral Dis-ease Making Jamaica Ill? Re-engaging the Conversation on Morality." International Journal of Public Theology 7, no. 4 (2013): 409–25. http://dx.doi.org/10.1163/15697320-12341309.

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AbstractUsing the image of disease, this article argues that the moral misconduct of individual Jamaicans is symptomatic of a larger societal disease, which is making all of us ill to lesser or greater extents. The claim is that Jamaica and Jamaicans are suffering from an ailment in the country’s moral system that has affected all other functioning systems in the nation’s body politic: political, corporate, social, spiritual and personal. The article is a condensed version of the 2013 Grace Kennedy Foundation lecture.1 It takes as a launch pad the Reverend Dr Burchell Taylor’s 1992 Grace Kennedy Foundation lecture, entitled ‘Free for All? A Question of Morality and Community’, and it attempts to diagnose further the nature and meaning of moral deterioration in Jamaican society.

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Coblentz, Jessica. "The Possibilities of Grace amid Persistent Depression." Theological Studies 80, no. 3 (August 15, 2019): 554–71. http://dx.doi.org/10.1177/0040563919857184.

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Chronic and recurring depression presents challenges to theologians working on the doctrine of grace. First, its frequent misrepresentation inhibits accurate perceptions of God’s loving presence in this context. Second, like all suffering, it threatens the affirmation of divine benevolence upon which the doctrine is predicated. Third, the moral complexities of depression obfuscate grace’s healing effects. To meet these challenges and clarify the contextual work of grace, the author draws on depression narratives to identify the effects of grace as gratuitous, elevating, and healing expansions of possibility that many sufferers experience as depression persists.

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22

Scriven, Charles. "Grace and Good." Journal of Interdisciplinary Studies 29, no. 1 (2017): 159–80. http://dx.doi.org/10.5840/jis2017291/210.

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How does the question of grace--its reality or not--affect self-understanding and moral aspiration? Søren Kierkegaard believed that conviction of grace, or of divine kindness at the heart of things, is crucial for human flourishing. This notion serves as a lever for critical reflection on perspectives concerning the secular turn Charles Taylor and others describe. The essay contrasts Kierkegaard’s thought with Iris Murdoch, Philip Kitcher, and co-authors Hubert Dreyfus and Sean Dorrance Kelly. Each of the secular perspectives, it turns out, maps onto a different one of three “stages” of human development that precede Kierkegaard’s highest, or Christian, form of existence. This provides an angle for assessing secularism as reflected in three contrasting accounts. Kierkegaard’s elaboration of the Christian ideal, and the shortfalls he saw in earlier stages, become the basis for a “justification” of grace as a premise for the well-lived life.

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O’Donnell, Anne M. "“Charis” in New Testament Translations by Erasmus, Tyndale, and More." Moreana 47 (Number 181-, no. 3-4 (December 2010): 153–85. http://dx.doi.org/10.3366/more.2010.47.3-4.8.

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“Charis” occurs one hundred fifty-six times in the Greek New Testament. More criticizes Tyndale for translating “charis” as “favour” not “grace”. In fact, Tyndale uses “favour” only twenty-seven times (17%) in 1526 and ten times (6%) in 1534. Tyndale uses “favour” for “Chosen Persons”, “Gracious Words”, “Gifts from the Incarnate Word”, “Justification”, “Apostleship”, and “Abundance” as a quality of grace. Tyndale sometimes uses “favour” at the end of an epistle. He translates “charis” with synonyms of “benevolence” for Paul’s “Jerusalem Collection”. For a “Gratifying Act” Tyndale uses “pleasure” or “favour”. He translates “charis” with “thanks” instead of “gratitude”. In four “Special Cases” he uses “grace” to translate another word than “charis”. Erasmus in his Latin NT (1516, 1519, 1522, 1527, 1535) and Tyndale in his English (1526, 1534), both aim to make their translations clear. More’s favorite verse using “charis” is “My grace is sufficient for thee” (2 Cor 12, 9).

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24

Martin, Randall. "The Autobiography of Grace, Lady Mildmay." Renaissance and Reformation 30, no. 1 (January 21, 2009): 33–81. http://dx.doi.org/10.33137/rr.v30i1.11478.

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The following is an annotated transcription of Lady Grace Mildmay's autobiographical papers, written between 1617 and 1620. These "Memoirs" reveal the preoccupations and moral teachings of an English woman brought up in the reformed faith. They also contain a wealth of information on monetary transactions and fiscal practices involving Lady Mildmay and her husband Sir Anthony.

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25

McRorie, Christina G. "Moral Reasoning in “the World”." Theological Studies 82, no. 2 (June 2021): 213–37. http://dx.doi.org/10.1177/00405639211009939.

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While moral theology fundamentally relies on human reason, scholarship on social sin now raises complex questions about the connection between understanding and moral responsibility. Considering these within the frame of reflection on “the world,” this essay proposes reading our culturally mediated defects of reason as a kind of worldliness that is both imposed from without and yet also reflects humanity’s sinful rebelliousness. In this theological register, following the recommendation of liberation and contextual theologians to learn from the “other” appears necessary as a practice of epistemic humility appropriate to humanity’s finite and fallen condition, and is thus useful for tempering moral theology’s longstanding confidence in reason. It also offers a way to make ourselves vulnerable to grace.

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Rehwaldt-Alexander, Jeremy. "Avoiding Cheap Grace: Luther and the Need for Moral Despair." Dialog: A Journal of Theology 45, no. 4 (December 2006): 376–81. http://dx.doi.org/10.1111/j.1540-6385.2006.00292.x.

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27

Morgan, Jeffrey. "Grace and Christianity's Requirement: Moral Striving in Kierkegaard'sJudge for Yourself!" Heythrop Journal 55, no. 5 (November 29, 2013): 916–26. http://dx.doi.org/10.1111/heyj.12086.

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28

Long, Steven A. "Speculative Foundations of Moral Theology and the Causality of Grace." Studies in Christian Ethics 23, no. 4 (November 2010): 397–414. http://dx.doi.org/10.1177/0953946810375926.

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29

Antal, Chris J., and Kathy Winings. "Moral Injury, Soul Repair, and Creating a Place for Grace." Religious Education 110, no. 4 (August 8, 2015): 382–94. http://dx.doi.org/10.1080/00344087.2015.1063962.

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Engelhardt, Jr., Hugo Tristram. "Moral Content, Tradition, and Grace: Rethinking the Possibility of a Christian Bioethics." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 44–66. http://dx.doi.org/10.22394/2073-7203-2020-38-4-44-66.

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Birth, suffering, disability, disease and death were by medicine’s successes placed within a context of seemingly novel challenges that cried out for new responses. Secular bioethics rose in response to the demands of these new biomedical technologies in the context of a culture fragmented in moral pluralism. While secular bioethics promised to unite persons separated by diverse religious and moral assumption, this is a promise that could not be fulfilled. Reason alone cannot provide canonical, content-full moral guidance or justify a moral community capable of binding all persons. Christian bioethics, as part of a way of life embedded in authentic worship, offers content, meaning and understanding where secular bioethics has failed. For Christians, resolution of bioethical controversies will not be found through appeals to foundational rational arguments or isolated scriptural quotations, but only in a Christian community united in authentic faith.

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Marc’hadour, Germain. "Brother Michael Grace, S.J. (1932-2002)." Moreana 38 (Number 147-, no. 3-4 (December 2001): 197–98. http://dx.doi.org/10.3366/more.2001.38.3-4.23.

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Piché, Claude. "Le rigorisme kantien et la thèse du mal radical." Articles spéciaux 71, no. 2 (March 8, 2016): 233–45. http://dx.doi.org/10.7202/1035560ar.

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Lorsqu’on dit de la morale kantienne qu’elle est « rigoriste », on entend habituellement par cette épithète une morale sévère et austère, voire puritaine. Dans ces conditions, on ne s’étonne nullement de trouver au fondement de celle-ci la thèse du mal radical, attribué au genre humain en entier. J’aimerais toutefois montrer que Kant a une conception bien spécifique du rigorisme, dont il accepte volontiers de se réclamer et qui, loin de toute connotation puritaine, ne concerne au fond que la précision conceptuelle du discours philosophique. Or c’est grâce à cette rigueur intellectuelle que l’on peut comprendre ce que Kant entend par mal radical. Nous allons voir qu’il s’agit en vérité d’un mal qui n’a rien du caractère diabolique auquel l’adjectif « radical » nous porte spontanément à le rattacher.

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PARNHAM, DAVID. "John Cotton Reconsidered: Law and Grace in Two Worlds." Journal of Ecclesiastical History 64, no. 2 (April 2013): 296–334. http://dx.doi.org/10.1017/s0022046912000693.

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Scholarly accounts of John Cotton's pre-migration divinity focus upon its legalism. Cotton's Old-World voice speaks with the law-mindedness of the ‘precisianist’ and the ‘experimental predestinarian’. Cotton, moreover, is said to have made a ‘radical change’ when, in Massachusetts, he renounced the law's ‘power’. Legalist therein becomes solifidian. Such a view fails to account for the very particular nature of Cotton's Old-World evocations of the moral law. Cotton was a diffident legalist in old Boston. A flirtation with the covenant of works momentarily roused the power of the moral law, but this was atypical of Cotton's English divinity. It was in Massachusetts that Cotton made bold pastoral use of the law's power. And, with this, he coupled a theological revision that cut through the roots of Old-World piety: placing unusual stress on the passivity of faith, he rejected the ‘evidentiary’ value of the Puritan holy walk.

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34

김정숙. "Ethical Soteriology of Immanuel Kant: Radical Evil, Moral Conversion and Grace advocated in Kant’s Moral Theology." Korean Jounal of Systematic Theology ll, no. 37 (December 2013): 41–74. http://dx.doi.org/10.21650/ksst..37.201312.41.

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35

Hamalis, Perry. "Moral Discernment and Doubt in the Human Journey." European Journal for Philosophy of Religion 12, no. 4 (December 30, 2020): 175. http://dx.doi.org/10.24204/ejpr.v12i4.3517.

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An ongoing challenge within all approaches to ethical decision making is reducing the degree of doubt about what action is right, good, or at least better in a given situation. The process of moral discernment within Christian thought is no exception; however, different Christian communities tend to understand moral doubt and moral certainty differently, to pursue different ways of allaying doubt, and to expect—and accept—different degrees of moral certainty. Drawing especially from Aristotelian virtue theory, selected teachings from the Eastern Orthodox tradition on humility, and recent discussions of the ‘grace of self-doubt,’ I sketch an account of virtuous moral doubt as a mean between the extremes of excessive and deficient moral doubt. My hope is doing so will help to make space and provide the framework for an ecumenical understanding of doubt’s proper role in moral discernment.

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36

McGIFFERT, MICHAEL. "Herbert Thorndike and the Covenant of Grace." Journal of Ecclesiastical History 58, no. 3 (July 2007): 440–60. http://dx.doi.org/10.1017/s0022046907001571.

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Herbert Thorndike's Of the covenant of grace (1659) was the largest and last substantial word on its subject from a priest of the seventeenth-century English Church. Recasting elements of practical divinity that are commonly associated with evangelical Puritanism, attacking the error of absolute and immediate predestination by decree and shifting stress from baptism to regeneration, Thorndike defended God's honour and majesty by affirming human freedom of choice in the ordo salutis and the moral life. His argument centred in a programme of reciprocal ‘helps’ that unites Arminian synergism with the early modern scholastic concept of scientia media, God's ‘middle knowledge’.

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37

Ziegler, Philip G. "The Analogy of Grace: Karl Barth’s Moral Theology by Gerald McKenny." Theology Today 70, no. 1 (March 25, 2013): 93–94. http://dx.doi.org/10.1177/0040573612473031h.

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38

Klink, Aaron. "The Analogy of Grace: Karl Barth's Moral Theology - By Gerald McKenny." Religious Studies Review 37, no. 3 (September 2011): 195. http://dx.doi.org/10.1111/j.1748-0922.2011.01532_26.x.

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Fout, Jason A. "The Analogy of Grace: Karl Barth's Moral Theology - By Gerald McKenny." Modern Theology 28, no. 2 (March 27, 2012): 358–61. http://dx.doi.org/10.1111/j.1468-0025.2012.01754.x.

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40

Nimmo, P. T. "The Analogy of Grace: Karl Barth's Moral Theology. By GERALD MCKENNY." Journal of Theological Studies 63, no. 2 (August 22, 2012): 787–89. http://dx.doi.org/10.1093/jts/fls118.

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Morison, Samuel T. "The Politics of Grace: On the Moral Justification of Executive Clemency." Buffalo Criminal Law Review 9, no. 1 (April 1, 2005): 1–138. http://dx.doi.org/10.1525/nclr.2005.9.1.1.

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Resch, Dustin. "The Analogy of Grace: Karl Barth's Moral Theology - By Gerald McKenny." International Journal of Systematic Theology 14, no. 3 (June 4, 2012): 373–76. http://dx.doi.org/10.1111/j.1468-2400.2010.00544.x.

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Michalson, G. E. "Moral Regeneration and Divine Aid in Kant." Religious Studies 25, no. 3 (September 1989): 259–70. http://dx.doi.org/10.1017/s0034412500019843.

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Kant is often viewed as the exemplar of the Enlightenment tendency to reduce religion to morality, to eliminate religious appeals to mystery or to supernatural action, and to insist – in Kant's own words – that we ourselves must make ourselves ‘into whatever, in a moral sense, whether good or evil’, we are to become. His entire philosophy in some ways epitomizes what Hans Blumenberg has called the ‘project of self–assertion’, the ‘essence of which [can be] formulated as the “program of antidivine self–deification”’. For if the centerpiece of Kant's philosophical vision is human autonomy, and if the implicit point of a Kantian view of morality and religion is to equate salvation with the individual achievement of virtue, then there seems to be little role left for a heteronomous grace or divine act to play.

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Pasternack, Lawrence. "On the Alleged Augustinianism in Kant’s Religion." Kantian Review 25, no. 1 (February 10, 2020): 103–24. http://dx.doi.org/10.1017/s1369415419000487.

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AbstractBoth critics and defenders of Kant’s Religion within the Boundaries of Mere Reason have raised worries about its alleged employment of an ‘Augustinian’ conception of moral evil as well as the accounts of grace and moral regeneration consequent to it. Combined, these aspects of the Religion are often seen as responsible for its principal ‘wobble’, ‘conundrum’ or ‘internal contradiction’, and are likewise among the key reasons why the Religion is commonly seen as at odds with the epistemic strictures and moral principles which shape Kant’s broader Critical corpus. It is the purpose of this article to reassess these charges and to show thereby that rather than accepting this alleged Augustinianism, Kant engages with and ultimately rejects its core tenets.

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Baard, Rachel Sophia. "Responding to the Kairos of HIV/AIDS." Theology Today 65, no. 3 (October 2008): 368–81. http://dx.doi.org/10.1177/004057360806500307.

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The purpose of this essay is to contribute to the development of a framework for thinking theologically about the kairos of the global HIV/AIDS pandemic by critically retrieving elements of Augustine's hamartiology. Despite a tendency to associate sin too easily with sexuality, Augustine's hamartiology can provide helpful theological resources for responding to HIV/AIDS, for two reasons: it transcends moral individualism by locating individual choices in a broader reality of corporate moral responsibility, and it never understands sin without the “higher” reality of divine grace. As such, an Augustinian-type doctrine of sin, adapted to allow for greater structural focus than might be encountered in a classical world-negating form of Augustinianism, may help to shape a moral vision that can counter a judgmental moralism and ground the church's moral responses to HIV/AIDS.

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Charles, Enoch S. "Divine Moral Assistance and Modern Science: Kantian Ethics in Dialogue with Pentecostal Participatory Ontology and Theology of Divine Action." Journal of Pentecostal Theology 26, no. 2 (September 10, 2017): 214–32. http://dx.doi.org/10.1163/17455251-02602004.

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This paper contributes toward an interdisciplinary Renewal moral theology that deals with this (apologetic) question: how do we speak of divine assistance in human moral life in a modern scientific context that shuns the idea of God intervening and acting in this world? In answering this question, it is argued that, while John Hare’s Kantian ethics makes a persuasive and meaningful case for divine moral assistance as providence and grace against a naturalistic context, through James K.A. Smith’s Pentecostal participatory ontology that provides a robust framework for articulating any kind of divine action in the modern scientific world, divine assistance for human moral life, using the work of Amos Yong and Frank Macchia, is construed as non-interventionistic, miraculous, human moral transformation caused by the Spirit of God through free-willed, creaturely participation in God via faith, in step with the nature and ‘laws’ of God’s coming kingdom.

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Bjorklund, Pamela. "'There but for the grace of God': moral responsibility and mental illness." Nursing Philosophy 5, no. 3 (October 2004): 188–200. http://dx.doi.org/10.1111/j.1466-769x.2004.00186.x.

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Engelhardt, H. T. "Moral Content, Tradition, and Grace: Rethinking the Possibility of a Christian Bioethics." Christian Bioethics 1, no. 1 (March 1, 1995): 29–47. http://dx.doi.org/10.1093/cb/1.1.29.

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Clem, Stewart D. "Book Review: Renewing Moral Theology: Christian Ethics as Action, Character and Grace." Anglican Theological Review 98, no. 3 (June 2016): 609–12. http://dx.doi.org/10.1177/000332861609800338.

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Buskirk, Gregory P. Van. "STEWARDSHIP AND RESPONSE: John Wesley’s Moral-Theological Economics." MAHABBAH: Journal of Religion and Education 2, no. 2 (July 29, 2021): 113–29. http://dx.doi.org/10.47135/mahabbah.v2i2.29.

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This article examines Wesley's moral-theological economy as a hermeneutical circle that moves from stewardship to response through the structure of our moral psychology that responds to God's gracious initiative manifest throughout creation. The first part describes Wesley's Economics of Stewardship, followed by Wesley's Moral Psychology of Response and Perfect Love. While the final part, responding to the Poor as Stewards of God's Grace. The conclusion of this article is that stewardship is God's sole proprietor who requires the use of responsibility made possible through God's free initiative and ongoing throughout Creation means establishing a relationship with him, starting with our relationship with the poor. Wesley's wisdom of stewardship is thus embodied in his moral theological dynamics of response as stewards, called to use ourselves wisely in the trust of what has been entrusted to us.

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