Search results for 'Christian ethics History' (try it on Scholar)

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  1. Political Ethics (2009). Studies in Christian Ethics. Studies in Christian Ethics 22 (1):48-56.score: 1740.0
    The Sermon on the Mount is not abstract idealism. It connects to our political contest not least because it insists on the big questions of purpose and ends and how society should be ordered. Rooted in the Old Testament focus on the fair distribution of wealth (ensuring the poor get priority) – cf. Proverbs 2, 8, 9, 14, 15, 29 – the Sermon is a programme for social citizenship and local community development.
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  2. Michael C. Banner (2009). Christian Ethics: A Brief History. Wiley-Blackwell.score: 702.0
    This book steers readers through these issues, providing a clear and decisive history of the main figures and texts in Christian ethics.
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  3. Mark Larrimore (2000). Orientalism andAntivoluntarism in the History of Ethics: On Christian Wolff's Oratio de Sinarum Philosophia Practica. Journal of Religious Ethics 28 (2):189-219.score: 519.0
    Christian Wolff's 1721 "Discourse on the Practical Philosophy of the Chinese" is generally read as championing the autonomy of ethics from religion. This is too simple: Wolff's ethics was an antivoluntarist "religious" ethics. The example of the Chinese confirmed for Wolff that revelation is not necessary for knowledge or practice of genuine virtue, though he held that the Chinese achieve only the first of three "degrees of virtue." (Most Christians, including the Pietists who drove Wolff from (...)
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  4. Alban G. Widgery (1940). Christian Ethics in History and Modern Life. New York, Round Table Press, Inc..score: 519.0
     
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  5. Beth K. Haile (2012). Christian Ethics: A Very Short Introduction_, And: _Christian Ethics: A Brief History_, And: _Behaving in Public: How to Do Christian Ethics (Review). Journal of the Society of Christian Ethics 32 (2):195-198.score: 477.0
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  6. Jeffrey Stout (1981). Book Review:History of Christian Ethics. Vol. 1: From the New Testament to Augustine. George Wolfgang Forell. [REVIEW] Ethics 91 (2):328-.score: 444.0
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  7. S. J. Rueve (1941). Christian Ethics in History and Modern Life. The Modern Schoolman 18 (3):59-60.score: 435.0
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  8. Gregory Bock (2010). Michael Banner, Christian Ethics: A Brief History. Reviewed By. Philosophy in Review 30 (4):237-239.score: 435.0
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  9. D. W. Amundsen (forthcoming). Medical Ethics, History of Europe. I. Ancient and Medieval. C. Medieval Christian Europe. Encyclopedia of Bioethics.score: 435.0
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  10. J. W. van Henten & Jozef Verheyden (eds.) (2013). Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts. Brill.score: 432.0
    In Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts experts from various fields analyze the process of transformation of early Christian ethics because of the ongoing interaction with Jewish, Greco-Roman and ...
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  11. R. E. O. White (1994). Christian Ethics. Mercer University Press.score: 426.0
    Biblical ethics -- The insights of history.
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  12. Douglas Sturm (1982). Praxis and Promise: On the Ethics of Political Theology:A Theology of Liberation: History, Politics and Salvation. Gustavo Gutierrez, Caridad Inda, John Eagleson; Faith in History and Society: Toward a Practical Fundamental Theology. Johann Baptist Metz; Theology of the World. ; Christians and Marxists: The Mutual Challenge to Revolution. Jose Miguez Bonino; Doing Theology in a Revolutionary Situation. ; The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology. Jurgen Moltmann; The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian Theology. ; Theology of Hope: On the Ground and the Implications of a Christian Eschatology. [REVIEW] Ethics 92 (4):733-.score: 414.0
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  13. Markus N. A. Bockmuehl (2000/2003). Jewish Law in Gentile Churches: Halakhah and the Beginning of Christian Public Ethics. Baker Academic.score: 396.0
    Halakhah and ethics in the Jesus tradition -- Matthew's divorce texts in the light of pre-rabbinic Jewish law -- Let the dead bury their dead : Jesus and the law revisited -- James, Israel, and Antioch -- Natural law in Second Temple Judaism -- Natural law in the New Testament? -- The Noachide commandments and New Testament ethics -- The beginning of Christian public ethics : from Luke to Aristides and Diognetus -- Jewish and Christian (...)
     
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  14. Everett Ferguson (ed.) (1903/1993). Christian Life: Ethics, Morality, and Discipline in the Early Church. Garland.score: 396.0
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
     
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  15. Fritz Oehlschlaeger (2003). Love and Good Reasons: Postliberal Approaches to Christian Ethics and Literature. Duke University Press.score: 393.0
    He challenges methods of doing ethics that attempt to specify universally binding principles or rules and argues for the need to bring literature back into ...
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  16. Harold Lockley (1993/2007). Dietrich Bonhoeffer: The Ethics and its Value for Christian Ethics Today. Davenant Press.score: 390.0
     
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  17. Edward Le Roy Long (1982). A Survey of Recent Christian Ethics. Oxford University Press.score: 390.0
     
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  18. R. E. O. White (1981). Christian Ethics: The Historical Development. John Knox Press.score: 390.0
     
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  19. D. Stephen Long (2010). Christian Ethics: A Very Short Introduction. Oxford University Press.score: 381.0
    This book provides both a short history of Christian ethics and looks at itsbasic sources as they arise from Judaism, Greco-Roman ethics, andChristianity.
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  20. Roger H. Crook (2006). An Introduction to Christian Ethics. Pearson Education.score: 381.0
    Introduction: to the student -- Ethics and Christian ethics -- An overview of ethics -- Definitions -- Subject matter -- Assumptions -- Cautions -- Alternatives to Christian ethics -- Religious systems -- Judaism -- Islam -- Hinduism -- Buddhism -- Humanism -- Objectivism -- Behaviorism -- Alternatives within Christian ethics -- Obedience to external authority -- In Roman Catholicism -- In Protestantism -- Responsibility for personal decisions -- What am I to do? (...)
     
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  21. Stephen R. L. Clark (2000). Biology and Christian Ethics. Cambridge University Press.score: 377.0
    This stimulating and wide-ranging book mounts a profound enquiry into some of the most pressing questions of our age, by examining the relationship between biological science and Christianity. The history of biological discovery is explored from the point of view of a leading philosopher and ethicist. What effect should modern biological theory and practice have on Christian understanding of ethics? How much of that theory and practice should Christians endorse? Can Christians, for example, agree that biological changes (...)
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  22. James P. Eckman (2008). Exploring Church History: A Guide to History, World Religions, and Ethics. Crossway Books.score: 357.0
    Christianity's roots, distinctiveness, and cultural implicationsare highlighted in this multi-dimensional resource, providing anintroductory understanding of the richness of the faith andchurch.
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  23. Hub Zwart (2000). A Short History of Food Ethics. Journal of Agricultural and Environmental Ethics 12 (2):113-126.score: 354.0
    Moral concern with food intake is as old asmorality itself. In the course of history, however,several ways of critically examining practices of foodproduction and food intake have been developed.Whereas ancient Greek food ethics concentrated on theproblem of temperance, and ancient Jewish ethics onthe distinction between legitimate and illicit foodproducts, early Christian morality simply refused toattach any moral significance to food intake. Yet,during the middle ages food became one of theprinciple objects of monastic programs for moralexercise (askesis). (...)
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  24. Robin W. Lovin (2009). Becoming Responsible in Christian Ethics. Studies in Christian Ethics 22 (4):389-398.score: 339.0
    The works of H. Richard and Reinhold Niebuhr provide an appropriate starting point for renewed attention to the idea of responsibility in Christian ethics. While responsible choice and ‘the responsible society’ were important themes in ecumenical Protestant ethics in Britain and the US from the 1930s to the late 1950s, the idea has been neglected in recent decades. German theology, however, has considered Dietrich Bonhoeffer’s wartime writings on the ‘venture of responsibility’ and a biblical theology of judgment (...)
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  25. Stephen Platten (2013). Studying Christian Ethics: The Birth of the Society for the Study of Christian Ethics and the Context Out of Which It Grew. Studies in Christian Ethics 26 (2):205-223.score: 339.0
    This article traces the history of the foundation of the Society for the Study of Christian Ethics. It glances back to the birth of the Church of England during the Reformation era and then proceeds to examine the development of Christian ethics and moral theology in the twentieth century. It places Anglican developments within the wider ecumenical context. Drawing on personal correspondence and the author’s own involvement in the Society the article is the first account (...)
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  26. Van A. Harvey (2008). The Ethics of Belief and Two Conceptions of Christian Faith. International Journal for Philosophy of Religion 63 (1/3):39 - 54.score: 333.0
    This article deals with two types of Christian faith in the light of the challenges posed by the ethics of belief. It is proposed that the difficulties with Clifford's formulation of that ethic can best be handled if the ethic is interpreted in terms of role-specific intellectual integrity. But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For as (...)
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  27. Eric Francis Osborn (1976). Ethical Patterns in Early Christian Thought. Cambridge University Press.score: 312.0
    In so-called Christian countries an increasing number of people openly reject Christian morality. It is a commonplace that they do this for values that can be shown to be Christian. How did this state of affairs come about? An examination of the beginning of Christian ethical thought shows that, within great personal variety, certain patterns or concepts remain constant. Righteousness, discipleship, faith and love are traced in this book from the New Testament through to Augustine. There (...)
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  28. James I. H. McDonald (1998). The Crucible of Christian Morality. Routledge.score: 312.0
    Christian morality has been of enormous significance in world history and still underpins moral notions today. In this groundbreaking volume, J. Ian H. McDonald explores the notion of Christian ethics and discusses its roots, its significance in developing moral standards throughout the world and its stability in the modern world. The Crucible of Christian Morality begins with a study of the ethos of early Christian communities, examining the relation of cosmic vision to moral attitude (...)
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  29. Sŭng-gu Yi (2004). Kierkegaard on Becoming and Being a Christian: The Relation of Christianity to the Ethical Sphere of Existence in the Thought of Soeren Kierkegaard. Meinema.score: 270.0
     
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  30. Nigel Biggar (1993). The Hastening That Waits: Karl Barth's Ethics. Oxford University Press.score: 267.0
    This book offers a fresh and up-to-date account of the ethical thought of Karl Barth, one of the twentieth century's greatest theologians. In it, the author seeks to recover Barth's ethics from some widespread misunderstandings, and also presents a picture of it as a whole. Drawing on recently published sources, Biggar construes the ethics of the Church Dogmatics as it might have been had Barth lived to complete it. However, The Hastening that Waits is more than apology and (...)
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  31. Jeffrey S. Siker (1997). Scripture and Ethics: Twentieth-Century Portraits. Oxford University Press.score: 267.0
    How should the Bible be used in Christian ethics? Although this question has been addressed many times, little attention has gone to how the Bible actually has functioned in constructing theological ethics. In this book, Siker describes and analyzes the Bible's various uses in the theology and ethics of eight of the twentieth century's most important and influential Christian theologians: Reinhold Niebuhr, H. Richard Niebuhr, Bernhard Haring, Paul Ramsey, Stanley Hauerwas, Gustavo Gutierrez, James Cone, and (...)
     
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  32. David J. Wellman (2004). Sustainable Diplomacy: Ecology, Religion, and Ethics in Muslim-Christian Relations. Palgrave Macmillan.score: 267.0
    Drawing on the disciplines of Islamic and Christian Ethics, International Affairs, Environmental Science, History and Anthropology, Sustainable Diplomacy: Ecology, Religion and Ethics in Muslim-Christian Relations is a highly constructive work. Set in the context of modern Moroccan-Spanish relations, this text is a direct critique of realism as it is practiced in modern diplomacy. Proposing a new eco-centric approach to relations between nation-states and bioregions, Wellman presents the case for Ecological Realism, an undergirding philosophy for conducting (...)
     
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  33. Ruurd Veldhuis (1975). Realism Versus Utopianism?: Reinhold Niebuhr's Christian Realism and the Relevance of Utopian Thought for Social Ethics. Van Gorcum.score: 264.0
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  34. A. Harvevany (forthcoming). The Ethics of Belief and Two Conceptions of Christian Faith. International Journal for Philosophy of Religion.score: 261.0
    This article deals with two types of Christian faith in the light of the challenges posed by the ethics of belief. It is proposed that the difficulties with Clifford’s formulation of that ethic can best be handled if the ethic is interpreted in terms of role-specific intellectual integrity. But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For as (...)
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  35. J. B. Webster (1995). Barth's Ethics of Reconciliation. Cambridge University Press.score: 261.0
    John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of Church (...)
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  36. T. H. Irwin (2013). Later Christian Ethics. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press.score: 246.0
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  37. Stephen A. Wilson (2005). Virtue Reformed: Rereading Jonathan Edwards's Ethics. Brill.score: 234.0
    Drawing on Protestant scholasticism, Puritan "precisionism," and virtue ethics, "Virtue Reformed" offers a comprehensive rereading of the ethical position of ...
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  38. Earl Zimmerman (2007). Practicing the Politics of Jesus: The Origin and Significance of John Howard Yoder's Social Ethics. Herald Press, Cascadia Pub. House ;.score: 234.0
    Yoder rearranges the theological landscape -- North American Mennonite experience -- Amsterdam 1952 -- American church and society in the postwar era -- Mennonite mentors at Goshen College -- European experience and the debate about war -- A European assignment -- Relating to European Mennonite churches -- Confronting the moral question of war -- The world council of churches debate -- Doctoral studies with Barth and Cullman -- The theology of Karl Barth -- Oscar Cullmann and biblical studies -- Other (...)
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  39. Ilsup Ahn (2012). Between Mt. Moriah and Mt. Golgotha: How is Christian Ethics Possible? Journal of Religious Ethics 40 (4):629-652.score: 230.0
    In this paper, I explore a new way of understanding Christian ethics by critically interconnecting the theological meanings of the Aqedah ("binding") narrative of Mt. Moriah and the Passion story of Mt. Golgotha. Through an in-depth critical-theological investigation of the relation between these two biblical events, I argue that Christian ethics is possible not so much as a moralization or as a literalistic divine command theory, but rather as a "covenantal-existential" response to God's will in the (...)
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  40. Enrique D. Dussel (2012). Ethics of Liberation in the Age of Globalization and Exclusion. Duke University Press.score: 228.0
    High cultures and the inter-regional system: beyond Hellenocentrism -- The material moment of the ethics, practical truth -- Formal morality, intersubjective validity -- Ethical feasibility and the "goodness claim" -- The ethical critique of the prevailing system : from the perspective of the negativity of the victims -- The anti-hegemonic validity of the community of victims -- The liberation principle -- Appendix I. some theses in the order of their appearance in the text -- Appendix II. Sais: capital of (...)
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  41. Timothy Harvie (2009). Jürgen Moltmann's Ethics of Hope: Eschatological Possibilities for Moral Action. Ashgate.score: 225.0
    This book develops a thorough account of the sphere of human moral action in sustained dialogue with Jürgen Moltmann.
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  42. James F. Keenan (2010). A History of Catholic Moral Theology in the Twentieth Century: From Confessing Sins to Liberating Consciences. Continuum.score: 225.0
    Background -- The moral manualists -- Initiating reform : Odon Lottin -- Retrieving Scripture and charity : Fritz Tillman and Gérard Gilleman -- Synthesis : Bernard Häring -- The neo-manualists -- New foundations for moral reasoning, 1970-89 -- New foundations for a theological anthropology, 1980-2000 -- Toward a global discourse on suffering and solidarity -- Afterword: The encyclicals of Pope Benedict XVI.
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  43. Jean Porter (1997). Mere History: The Place of Historical Studies in Theological Ethics. Journal of Religious Ethics 25 (3):103 - 126.score: 225.0
    This article offers two arguments for the centrality of historical studies to constructive theological ethics. The first is pedagogical: it is argued that precisely because historical texts call for reflective interpretation, the close study of these texts can provide insights that are not readily available in other ways. The second is more foundational: the Christian moral tradition is the proper subject matter of Christian theological ethics, and because that tradition evolves over time and cannot be understood (...)
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  44. Robert P. George (ed.) (1998). Natural Law and Moral Inquiry: Ethics, Metaphysics, and Politics in the Work of Germain Grisez. Georgetown University Press.score: 225.0
     
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  45. J. Hoeberichts (2003). Paradise Restored: The Social Ethics of Francis of Assisi: A Commentary on His "Salutation of the Virtues". Franciscan Press, Quincy University.score: 225.0
     
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  46. Celestina O. Isiramen (1998). Essays in Philosophy of Religion, Ethics, and Early Church Controversies. Ab Associates Publishers.score: 225.0
     
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  47. Vincent MacNamara (1985). Faith and Ethics: Recent Roman Catholicism. Georgetown University Press.score: 225.0
     
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  48. Michael C. McKenzie (2001). Paul Ramsey's Ethics: The Power of 'Agape' in a Postmodern World. Praeger.score: 225.0
     
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  49. Francis X. Murphy (1986). The Christian Way of Life. M. Glazier.score: 225.0
     
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