Search results for 'Christian life' (try it on Scholar)

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  1. Gay Christian, Rocznichin Teologiezno-Kanoniczne & Zycie I. Mysl (1977). We Acknowledge Gratefully the Receipt of Our Contemporaries: Adris Newsletter, Chicago, Summer 1977. Catholic Life in Poland (Press Survey), Warsaw, Summer 1977. The Churchman, Vol. 91. 3, July 1977. The Churchman, St. Petersburg, Florida, Summer and Autumn Numbers. [REVIEW] Studium 17:2.
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  2. Christian Life (forthcoming). The Impact of Dissent on Catholic Teaching And. Communicating the Catholic Vision of Life: Proceedings of the Twelfth Bishops' Workshop, Dallas, Texas.
     
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  3. Karl Barth & Robin W. Lovin (1993). The Holy Spirit and the Christian Life the Theological Basis of Ethics.
     
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  4.  17
    Timothy F. Sedgwick (1999). The Christian Moral Life: Practices of Piety. W.B. Eerdmans Pub..
    This book, a re-issue of the 1999 edition, demonstrates that the way of life we call Christian is lived in relationships to others.
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  5. Everett Ferguson (ed.) (1903/1993). Christian Life: Ethics, Morality, and Discipline in the Early Church. Garland.
    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 (...)
     
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  6.  9
    David VanDrunen (2009). Bioethics and the Christian Life: A Guide to Making Difficult Decisions. Crossway Books.
    Introduction: The Christian confronts bioethics -- Foundations of bioethics -- Christianity and health care in a fallen world -- Theological doctrines -- Christian virtues -- The beginning of life -- Marriage, procreation, and contraception -- Assisted reproduction -- The human embryo -- The end of life -- Approaching death : dying as a way of life -- Suicide, euthanasia, and the distinction between killing and letting die -- Accepting and forgoing treatment.
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  7.  20
    Geoffrey Turner (2013). The Christian Life as Slavery: Paul's Subversive Metaphor. Heythrop Journal 54 (1):1-12.
    Recent scholarship has shown chattel slavery in the Roman Empire to have been a deeply oppressive experience. Paul knew that reality well and used the language of slavery metaphorically in Galatians and Romans to describe humanity's subjection to sin. However, he also made a remarkable shift in his use of the metaphor to indicate a new form of slavery to God which brings freedom, thereby subverting conventional ways of understanding slavery.In Paul's sense, slavery is an ineluctable part of human existence (...)
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  8.  6
    Espen Dahl (2014). Felix Ó. Murchadha: A Phenomenology of Christian Life: Glory and Night. International Journal for Philosophy of Religion 76 (1):103-106.
    Over the last several decades, the continental phenomenological tradition has been marked by what has been termed “the theological turn.” Major figures such as Levinas, Henry, Marion, and Lacoste have moved beyond the restrictions of Husserl’s and Heidegger’s phenomenology and have opened up phenomenology to distinctly theological themes. But such a “turn” has not been uncontested. The relation between phenomenology and theology has been at the heart of the discussion, raising the question of what constitutes philosophical description, as well as (...)
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  9.  6
    Marcin Kuczok (2012). The Christian Life as War in John Henry Newman's Parochial and Plain Sermons (1834–1843). Newman Studies Journal 9 (2):38-54.
    Among the various descriptions of the Christian life in Newman’s Parochial and Plain Sermons (1834–1843), the metaphor of war is prominent. This essay examines Newman’s extensive use of the metaphor of war from the viewpoint of cognitive semantics, which assumes that transcendental reality can only be conceived of and described in language that uses such conceptual mechanisms as image schemata, metaphor, metonymy, and conceptual blending. Analyzing the conceptual phenomena inherent in the metaphor of war provides both a better (...)
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  10.  7
    Marcin Kuczok (2010). Conceptual Metaphors for the Notion Of Christian Life in John Henry Newman's Parochial and Plain Sermons. Newman Studies Journal 7 (2):29-40.
    From the perspective of cognitive linguistics, metaphor is a way of thinking and understanding rather than an ornamental device used for aesthetic purposes.Conceptual metaphor constitutes a natural device for comprehending those areas of reality that exceed what is describable by literal terms, including especially the sphere of religious experiences. The purpose of this essay is to analyze the conceptual metaphors employed by John Henry Newman in the first volume of his Parochial and Plain Sermons (1834) as a way of explaining (...)
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  11. Kevin Flannery (1994). Living a Christian Life: A Review Article. Gregorianum 75 (3):535-548.
    Dans la théologie et la philosophie morales contemporaines, dans le monde anglophone, Germain Grisez apparaît comme une grande figure de ces dernières années. L'article présente une rapide rétrospective et de son œuvre. L'A. aborde les divers thèmes philosophiques, théologiques et moraux sur lesquels Grisez a bâti sa réputation . L'A. s'étend plus longuement sur le second tome d'une tétralogie inachevée : Living a Christian Life.
     
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  12. Felix Ó Murchadha (2013). A Phenomenology of Christian Life: Glory and Night. Indiana University Press.
    How does Christian philosophy address phenomena in the world? Felix Ó Murchadha believes that seeing, hearing, or otherwise sensing the world through faith requires transcendence or thinking through glory and night. By challenging much of Western metaphysics, Ó Murchadha shows how phenomenology opens new ideas about being, and how philosophers of "the theological turn" have addressed questions of creation, incarnation, resurrection, time, love, and faith. He explores the possibility of a phenomenology of Christian life and argues against (...)
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  13.  1
    Felix Ó Murchadha (2013). A Phenomenology of Christian Life: Glory and Night. Indiana University Press.
    How does Christian philosophy address phenomena in the world? Felix Ó Murchadha believes that seeing, hearing, or otherwise sensing the world through faith requires transcendence or thinking through glory and night. By challenging much of Western metaphysics, Ó Murchadha shows how phenomenology opens new ideas about being, and how philosophers of "the theological turn" have addressed questions of creation, incarnation, resurrection, time, love, and faith. He explores the possibility of a phenomenology of Christian life and argues against (...)
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  14. Henry Novello (2014). The Robust Joy of the Christian Life. Australasian Catholic Record, The 91 (3):323.
    Novello, Henry The New Testament is undoubtedly a book of joy. The verb chairein, which means to rejoice, occurs seventy-two times in the New Testament and the noun chara, which means joy, occurs sixty times. The word chairein is found both at the beginning of the gospel story and at the end: at the annunciation the angel greets Mary by saying, 'Joy be with you', and on the resurrection morning the risen Jesus greets the women who had come to mourn (...)
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  15.  9
    Philip L. Quinn (1989). Tragic Dilemmas, Suffering Love, and Christian Life. Journal of Religious Ethics 17 (1):151 - 183.
    In this paper, I argue by example for the possibility of genuine dilemmas internal to Christian ethics. My example is the life of Sebastian Rodrigues, who is the protagonist of Shusaku Endo's moving novel "Silence". The first part of the paper is devoted to retelling Endo's story, highlighting salient ethical and religious features of the life of Rodrigues. The latter half of the paper argues for an interpretation of the story according to which Rodrigues confronts a real (...)
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  16.  5
    Darlene Fozard Weaver (2011). The Acting Person and Christian Moral Life. Georgetown University Press.
    Persons and actions in Christian ethics -- Disruption of proper relation with God and others : sin and sins -- Intimacy with God and self-relation -- Fidelity to God and moral acting -- Truthfulness before God and naming moral actions -- Reconciliation in God and Christian life.
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  17.  12
    Kevin L. Flannery (2011). Making Christian Life and Death Decisions. Christian Bioethics 17 (2):140-152.
    Decisions about withdrawing or continuing life-sustaining treatments are often not made in a reasoned manner: those who must make the decisions are often not sure what would constitute an upright decision and, therefore, doubt the correctness of the decisions they have made or are about to make. Making use especially of what Thomas Aquinas says about omissions , this article attempts to establish some principles regarding when and why one might morally withdraw life-sustaining treatments, regarding the grounds on (...)
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  18.  13
    SJ Flannery (2011). Making Christian Life and Death Decisions. Christian Bioethics 17 (2):140-152.
    Decisions about withdrawing or continuing life-sustaining treatments are often not made in a reasoned manner: those who must make the decisions are often not sure what would constitute an upright decision and, therefore, doubt the correctness of the decisions they have made or are about to make. Making use especially of what Thomas Aquinas says about omissions (i.e., omitting to do something), this article attempts to establish some principles regarding when and why one might (and might not) morally withdraw (...)
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  19. Stanley Hauerwas (1994/1985). Character and the Christian Life: A Study in Theological Ethics. University of Notre Dame Press.
     
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  20.  9
    Angela McKay Knobel (2010). Can Aquinas's Infused and Acquired Virtues Coexist in the Christian Life? Studies in Christian Ethics 23 (4):381-396.
    Although it is well known that Aquinas holds that infused versions of prudence and the other acquired virtues are bestowed on man along with habitual grace, there is no uniform and widely accepted account of how the infused and acquired virtues are related: some scholars interpret Aquinas to mean that the acquired virtues are ‘taken up’ into the infused virtues, while others credit him with the view that the infused and acquired virtues somehow coexist. This paper explores one common way (...)
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  21. Stephen E. Fowl & L. Gregory Jones (1991). Reading in Communion Scripture and Ethics in Christian Life.
     
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  22. A. D. Mattson (1938). Christian Ethics: The Basis and Content of the Christian Life. Augustana Book Concern.
     
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  23. Joseph Stump (1930). The Christian Life. New York, Macmillan.
     
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  24. Theodor von Häring, James Samuel Hill & W. Morrison (1909). The Ethics of the Christian Life. Williams and Norgate G. P. Putnam's Sons.
     
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  25.  50
    N. Biggar (1995). Book Reviews : The Way of the Lord Jesus, Vol. 2: 'Living a Christian Life', by Germain Grisez. Quincy, Ill., Franciscan Press, 1993. Xxiii + 950 Pp. US $35. [REVIEW] Studies in Christian Ethics 8 (1):105-118.
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  26.  4
    Lucas John Mix (2016). Life‐Value Narratives and the Impact of Astrobiology on Christian Ethics. Zygon 51 (2):520-535.
    “Pale Blue Dot” and “Anthropocene” are common tropes in astrobiology and often appear in ethical arguments. Both support a decentering of human life relative to biological life in terms of value. This article introduces a typology of life-value narratives: hierarchical narratives with human life above other life and holistic narratives with human life among other life. Astrobiology, through the two tropes, supports holistic narratives, but this should not be viewed as opposed to Christianity. (...)
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  27. B. V. Johnstone (1992). Book Review : Reading in Communion: Scriptureand Ethics in Christian Life, by Stephen E. Fowl and L. Gregory Jones. London, SPCK,1991. 166 Pp. 12.95. [REVIEW] Studies in Christian Ethics 5 (2):86-88.
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  28. B. Nausner (2007). Book Review: Joy Ann McDougall, Pilgrimage of Love: Moltmann on the Trinity and Christian Life (Oxford: Oxford University Press, 2005). Xiv + 207 Pp. 32.99 (Hb), ISBN 0-19-517705-. [REVIEW] Studies in Christian Ethics 20 (3):425-428.
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  29.  88
    S. Wells (2003). Book Reviews : Heroism and the Christian Life: Reclaiming Excellence, by Brian S. Hook and R. R. Reno. Louisville, Ky: Westminster John Knox Press, 2000. 253 Pp. Pb. No Price. ISBN 0-664-25812-. [REVIEW] Studies in Christian Ethics 16 (1):94-97.
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  30.  21
    Robert C. Roberts (1992). Emotions Among the Virtues of the Christian Life. Journal of Religious Ethics 20 (1):37 - 68.
    Emotions enter into the structure of Christian virtues in especially central ways because of special features of the Christian virtues-system. Four kinds of virtues can be distinguished-emotion virtues, behavioral virtues, virtues of will power, and attitudinal virtues. A detailed examination of an example of a Christian virtue from each of the last three classes discloses the structural dependency of these virtues on the Christian emotions.
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  31.  61
    W. Moberly (1993). Book Review : Let Justice Roll Down: The Old Testament, Ethics, and Christian Life by Bruce C. Birch. Louisville, Kentucky, Westminster/John Knox Press, 1991. 383pp. $19.95. [REVIEW] Studies in Christian Ethics 6 (1):44-47.
  32.  5
    Albert Curry Winn (1979). The Holy Spirit and the Christian Life. Interpretation 33 (1):47-57.
    The primary work of the Holy Spirit is to bestow shared life on the people of God.
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  33.  4
    Susan Ji-on Postal (2000). The Silent Dialogue: Zen Letters to a Trappist Monk, And: Zen Spirit, Christian Spirit: The Place of Zen in Christian Life (Review). Buddhist-Christian Studies 20 (1):263-265.
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  34.  4
    David Cloutier (2012). The Problem of Luxury in the Christian Life. Journal of the Society of Christian Ethics 32 (1):3-20.
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  35.  4
    Nancy J. Duff (1999). Atonement and the Christian Life Reformed Doctrine From a Feminist Perspective. Interpretation 53 (1):21-33.
    Once the prophetic office of Christ is understood as the apocalypse of God's act of reconciliation, employing the threefold office to interpret the atonement preserves the tenets of classical Christian dogma while addressing important issues raised by feminist and womanist theologians.
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  36.  3
    Dan Cantey (2012). Can the Christian Serve in the Military?: A Veteran Reflects on the Commensurability of the Christian Life and the Military Ethic. Journal of the Society of Christian Ethics 32 (2):39-55.
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  37.  2
    Bruce P. Rittenhouse (2013). Good and Bad Ways to Think About Religion and Politics by Robert Benne, And: The Way of Peace: Christian Life in the Face of Discord by James M. Childs Jr. Journal of the Society of Christian Ethics 33 (1):195-197.
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  38.  95
    Rodney Howsare (forthcoming). Book Review: Heroism and the Christian Life: Reclaiming Excellence. [REVIEW] Interpretation 57 (2):225-225.
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  39.  16
    Dennis Schulting (2006). The Functionality of Christian Life: Problems of the Early Hegel's Epistemology of Religion. Bulletin of the Hegel Society of Great Britain 53:107-124.
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  40.  73
    Mark S. Burrows (forthcoming). Book Review: Christian Hope and Christian Life: Raids on the Inarticulate. [REVIEW] Interpretation 58 (1):97-97.
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  41. Chris Currie (forthcoming). Book Review: Called to Be Human: Letters to My Children on Living a Christian Life. [REVIEW] Interpretation 65 (2):222-222.
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  42.  97
    Paul Galbreath (forthcoming). Book Review: Shaping the Christian Life: Worship and the Religious Affections. [REVIEW] Interpretation 61 (3):348-350.
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  43.  48
    Charles M. Wood (forthcoming). Book Review: The Way That Leads There: Augustinian Reflections on the Christian Life. [REVIEW] Interpretation 61 (4):455-456.
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  44.  58
    Cynthia L. Rigby (forthcoming). Book Review: The Pilgrim Road: Sermons on Christian Life. [REVIEW] Interpretation 55 (3):339-339.
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  45.  11
    Paul J. Wadell (2007). Happiness and the Christian Moral Life: An Introduction to Christian Ethics. Rowman & Littlefield Publishers.
    Inspired by Aristotle, Augustine, and Aquinas, Happiness and the Christian Moral Life argues that the central question of ethics is the meaning and nature of happiness. In the Christian life, happiness is inseparable from goodness, particularly from a way of life that helps us grow together in the goodness of God. This book attempts to show what such a life might look like and how it might change our understanding of Christian ethics.
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  46.  13
    Frederick Van Fleteren (2007). The Way That Leads There: Augustinian Reflections on the Christian Life, Gilbert Meilaender. Augustinian Studies 38 (1):303-305.
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  47.  9
    Frederick Van Fleteren (2007). The Way That Leads There: Augustinian Reflections on the Christian Life. Augustinian Studies 38 (2):465-467.
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  48.  2
    T. Mooney (2014). A Phenomenology of Christian Life: Glory and Night. Philosophical Quarterly 64 (256):532-534.
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  49.  4
    André Muller (2009). Trinitarian Theology and the Shape of the Christian Life. Augustinian Studies 40 (1):121-137.
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  50.  7
    R. P. H. Green (1990). Carl P. E. Springer: The Gospel as Epic in Late Antiquity. The Paschale Carmen of Sedulius. (Supplements to Vigiliae Christianae. Texts and Studies of Early Christian Life and Language, 2.) Pp. Xi + 168. Leiden, New York, Copenhagen and Cologne: Brill, 1988. Fl. 72. [REVIEW] The Classical Review 40 (01):159-.
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