David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Studies in Christian Ethics 24 (4):487-499 (2011)
Just as the physics of Newton and Einstein are separated by foundationally different paradigms, so that key terms such as time, space, mass, and energy have different meanings in the different physics, this is also the case with respect to the various Christianities. Given different theological frameworks, the ‘same term’ can have different extensions and intensions. This essay explores the implications of the differences in the theological paradigm shaping Orthodox Christianity in contrast to Western Christianity, in particular Roman Catholicism, with a special focus on the differences in the communities’ appreciation of the wrongness of abortion. Using the example of abortion, the contrast between Orthodox Christianity’s noetically grounded approach to moral-theological issues and that which developed in the West and gave centrality to a philosophically shaped moral theology is explored
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
F. James & J. F. Keenan (1995). "Help Must First Come From the Divine:" A Response to Fr. George Eber's Claim of the so-Called Incommensurability of Orthodox and Non-Orthodox Christian Bioethics. Christian Bioethics 1 (2):153-160.
H. T. Engelhardt (2005). What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences. Christian Bioethics 11 (3):241-253.
H. T. Engelhardt (1999). Can Philosophy Save Christianity? Are the Roots of the Foundations of Christian Bioethics Ecumenical? Reflections on the Nature of a Christian Bioethics. Christian Bioethics 5 (3):203-212.
C. Delkeskamp-Hayes (2010). Psychologically Informed Pastoral Care: How Serious Can It Get About God? Orthodox Reflections on Christian Counseling in Bioethics. Christian Bioethics 16 (1):79-116.
H. T. Engelhardt (2009). Christian Bioethics in a Western Europe After Christendom. Christian Bioethics 15 (1):86-100.
H. T. Engelhardt (2005). Sin and Bioethics: Why a Liturgical Anthropology is Foundational. Christian Bioethics 11 (2):221-239.
H. T. Engelhardt (2009). Moral Pluralism, the Crisis of Secular Bioethics, and the Divisive Character of Christian Bioethics: Taking the Culture Wars Seriously. Christian Bioethics 15 (3):234-253.
H. T. Engelhardt (2012). Christian Bioethics in a Post-Christian World: Facing the Challenges. Christian Bioethics 18 (1):93-114.
Stanley S. Harakas (1980). For the Health of Body and Soul: An Eastern Orthodox Introduction to Bioethics. Holy Cross Orthodox Press.
G. Eber (1995). Orthodox Christian Bioethics. Christian Bioethics 1 (2):128-152.
C. Dimitri (1997). Prolonging Life: An Orthodox Christian Perspective. Christian Bioethics 3 (3):204-221.
S. Kofinas (2003). Orthodox Christian Healthcare Ministry Amidst the Tensions of Ecumenism. Christian Bioethics 9 (1):39-55.
C. Delkeskamp-Hayes (2008). Is Europe, Along with its Bioethics, Still Christian? Or Already Post-Christian? Reflections on Traditional and Post-Enlightenment Christianities and Their Bioethics. Christian Bioethics 14 (1):1-28.
H. T. Engelhardt (2010). Christian Medical Moral Theology (Alias Bioethics) at the Beginning of the Twenty-First Century: Some Critical Reflections. Christian Bioethics 16 (2):117-127.
D. Cozby (1999). The Future of Catholic Health Care: Observations From an Orthodox Christian Perspective. Christian Bioethics 5 (1):82-96.
Added to index2011-11-17
Total downloads9 ( #165,488 of 1,101,833 )
Recent downloads (6 months)3 ( #128,762 of 1,101,833 )
How can I increase my downloads?