Search results for 'Church and social problems Catholic Church' (try it on Scholar)

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  1. David Hollenbach (1988). Justice, Peace, and Human Rights: American Catholic Social Ethics in a Pluralistic World. Crossroad.score: 138.0
  2. Lloyd Sandelands (2009). The Business of Business is the Human Person: Lessons From the Catholic Social Tradition. [REVIEW] Journal of Business Ethics 85 (1):93 - 101.score: 121.5
    I describe an ethic for business administration based on the social tradition of the Catholic Church. I find that much current thinking about business falters for its conceit of truth. Abstractions such as the shareholder-value model contain truth - namely, that business is an economic enterprise to manage for the wealth of its owners. But, as in all abstractions, this truth comes at the expense of falsehood -namely, that persons are assets to deploy on behalf of owners. (...)
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  3. Martínez Martínez & Julio Luis (2011). Moral Social y Espiritualidad: Una Co(I)Nspiración Necesaria. Sal Terrae.score: 111.0
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  4. Hsiang-Yi Lin & Daisy Tai-Hsing Day (2014). A Study of Aging Topic Focusing on the Catholic Social Doctrine and Sen's Capability Approach. Journal for the Study of Religions and Ideologies 13 (37):125-147.score: 109.5
    The purpose of this study is to examine the topic of older people in the world from the perspective of the Social Teaching of the Church. As explained in Christifideles Laici , the Catholic Church believes that the laity is summoned to pave the way for the arrival of God’s Kingdom, and people who are at an advanced age should still respond to God’s calling through their own unique way of contribution. In Familiaris Consortio it is (...)
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  5. J. Bryan Hehir (1992). Policy Arguments in a Public Church: Catholic Social Ethics and Bioethics. Journal of Medicine and Philosophy 17 (3):347-364.score: 108.0
    This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care to (...)
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  6. Jacques Maritain (1951/1998). Man and the State. Catholic University of America Press.score: 105.0
    A reprint of Maritain's classic reflection on social and political issues.
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  7. Gerard Magill (2007). A Church That Can and Cannot Change: The Development of Catholic Moral Teaching. By John T. Noonan Jr, Social Traps and the Problem of Trust. By Bo Rothstein, Living Together & Christian Ethics. By Adrian Thatcher and More Lasting Unions: Christianity, the Family, and Society. By Stephen G. Post. [REVIEW] Heythrop Journal 48 (4):647–649.score: 102.0
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  8. Armand Jean Baldwin (1957). Christian Principles of Political Science. Latrobe, Pa.,Archabbey Press.score: 102.0
     
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  9. Franz Böckle & Theo Beemer (eds.) (1969). Dilemmas of Tomorrow's World. New York, Paulist Press.score: 102.0
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  10. Francis J. Connell (1946). Morals in Politics and Professions. Westminster, Md.,Newman Bookshop.score: 102.0
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  11. Charles E. Curran (1996). History and Contemporary Issues: Studies in Moral Theology. Continuum.score: 102.0
     
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  12. Carol] Jackson (1947). Designs for Christian Living. New York, Sheed & Ward.score: 102.0
     
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  13. Jacques Maritain (1954). Man & the State. London, Hollis & Carter.score: 102.0
     
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  14. Margaret M. Press & Neil Brown (eds.) (1984). Faith and Culture: A Pastoral Perspective. Catholic Institute of Sydney.score: 102.0
     
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  15. Innocent-Maria V. Szaniszlo (2011). The Process of Democratization and Political Communication in the Roman Catholic Church. Journal for the Study of Religions and Ideologies 10 (29):26-42.score: 100.5
    When we ask modern questions about democracy and democratization, we have to clarify the meaning of these words. It has been 21 years since the Velvet Revolution and we still think that it had to do with democracy and the democratization of our Czechoslovak society in that time, as if the common use of the word "democratization" makes possible the expression or the vindicate one´s own opinion. There is a question whether the majority of our society was thinking this way. (...)
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  16. Patrick Heavey (2013). The Place of God in Synthetic Biology: How Will the Catholic Church Respond? Bioethics 27 (1):36-47.score: 96.0
    Some religious believers may see synthetic biology as usurping God's creative role. The Catholic Church has yet to issue a formal teaching on the field (though it has issued some informal statements in response to Craig Venter's development of a ‘synthetic’ cell). In this paper I examine the likely reaction of the Catholic Magisterium to synthetic biology in its entirety. I begin by examining the Church's teaching role, from its own viewpoint, to set the necessary backround (...)
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  17. John Sniegocki (2009). Catholic Social Teaching and Economic Globalization: The Quest for Alternatives. Marquette University Press.score: 91.5
    Introduction -- Overview of the contemporary global context : life stories -- Data on poverty, hunger, and inequality in an age of globalization -- The goals and structure of this book -- Development theory and practice : an overview -- Origins of the concept of development -- Modernization theory -- Modernization theory and U.S. aid policy -- The impact of modernizationist development -- Structuralist economic theories -- Dependency theories -- Basic needs approach -- New international economic order -- Alternative development (...)
     
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  18. James F. Caccamo (2009). The Ethics of Branding in the Age of Ubiquitous Media: Insights From Catholic Social Teaching. [REVIEW] Journal of Business Ethics 90 (3):301 - 313.score: 88.5
    Branding has long been seen as an effective means of marketing products. The use of brand-based marketing campaigns, however, has come under intense scrutiny over the past 10 years for its power to facilitate deception and emotional manipulation. As a way of proceeding through the many differing moral assessments, this paper turns for insight to the tradition of writing on social ethical issues within the Roman Catholic Church. The author suggests that Catholic Social Teaching offers (...)
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  19. Kathleen McCarthy (1996). Problems Encountered by the Ukrainian Catholic Church in Australia. Australasian Catholic Record 73 (1):38.score: 88.5
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  20. Richard Marens (2005). Timing is Everything: Historical Contingency as a Factor in the Impact of Catholic Social Teaching Upon Managerial Practices. [REVIEW] Journal of Business Ethics 57 (3):285 - 301.score: 87.0
    John Paul IIs prescriptions for humanizing the world economy are not likely to have the impact of Leo XIIIs Rerum Novarum because the reception accorded reform proposals depends on opportunity and circumstances as well as the ethical soundness and the logic of the principles advanced. Because of historical circumstances, Thomas Mores critique of the emerging agricultural capitalism of his time was ignored while Catholic Social Teaching inspired by Kettelers work, endorsed and publicized by Leo, strongly impacted the industrializing (...)
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  21. A. M. Mealey (2012). Book Review: Charles E. Curran, The Social Mission of the U. S. Catholic Church: A Theological Perspective. [REVIEW] Studies in Christian Ethics 25 (1):93-96.score: 85.5
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  22. Joel Best (1994). Innumeracy in Social Problems Construction: Missing Children, Vanishing Workers, and Other Statistical Claims. [REVIEW] Argumentation 8 (4):367-376.score: 81.0
    Statistical claims are often central to the contemporary construction of social problems. The failure to subject these figures to critical analysis is a form of innumeracy, the inability to deal effectively with mathematical concepts. Two cases from the United States -estimates of the number of missing children, and projections for the workforce in the year 2000 -illustrate how the uncritical acceptance of inaccurate statistics can shape policy debates. Claimsmakers, the mass media, and the media audience all contribute to (...)
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  23. Joseph P. Fitzpatrick (1988). The Hispanic Poor in the American Catholic Middle-Class Church in The Church and Social Justice: Latin American Perspectives. Thought 63 (249):189-200.score: 81.0
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  24. Johan Konings & Geraldo Luiz de Mori (2012). A evolução da Igreja Católica no Brasil à luz de pesquisas recentes (The evolution of the Catholic Church in Brazil at the light of recent research) - DOI: 10.5752/P.2175-5841.2012v10n28p1208. [REVIEW] Horizonte 10 (28):1208-1229.score: 81.0
    O artigo aqui apresentado propõe uma leitura teológico-pastoral dos resultados do último Censo do IBGE 2010– Instituto Brasileiro de Geografia e Estatística – sobre religião no Brasil, publicados em julho de 2012, recorrendo também ao estudo da Fundação Getúlio Vargas – O novo mapa das religiões – publicado em 2011, e à pesquisa encomendada pela Arquidiocese de Belo Horizonte sobre Valores e religião na região metropolitana, cuja realização se deu em 2012. A leitura proposta pelo artigo toma em conta sobretudo (...)
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  25. Newton Darwin Andrade Cabral (2013). Repercussões da romanização da Igreja nos anos iniciais da Universidade Católica de Pernambuco (Repercussions of the Romanization of the church during the initial years of the Catholic University of Pernambuco) - DOI: 10.5752/P.2175-5841.2013v11n29p230. [REVIEW] Horizonte 11 (29):230-253.score: 76.5
    No período em que a Igreja Católica vivia um processo conhecido como romanização, no Brasil começaram a surgir Faculdades e Universidades Católicas. Adjetivadas, tais instituições de ensino superior implicavam a alocação de recursos os mais variados por parte do aparelho eclesiástico, pois a qualificação atribuída era acompanhada da expectativa de um desempenho específico dentro do mais amplo processo de romanização. Este artigo objetiva abordar o contexto eclesial da época e, nele, a compreensão da Igreja acerca da sua relação com a (...)
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  26. Zachary R. Calo (2008). “True Economic Liberalism” and the Development of American Catholic Social Thought, 1920-1940. Journal of Catholic Social Thought 5 (2):285-314.score: 75.0
    This paper considers the maturation of the American Catholic tradition of social and economic thought in the seminal period between 1920 and 1940, particularly as encapsulated in the work of John A. Ryan. While different social ethical models emerged in the American Church during this time, the dominant school of thought was the liberal tradition associated with Ryan. This tradition, which Ryan described as "true economic liberalism," forged American political liberalism and papal critiques of secular modernity (...)
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  27. Thomas A. Klein & Gene R. Laczniak (2013). Implications of Caritas in Veritate for Marketing and Business Ethics. Journal of Business Ethics 112 (4):641-651.score: 73.5
    In an effort to assess the latest thinking in the Roman Catholic Church on economic matters, we examine the newest encyclical by Pope Benedict XVI, Caritas in Veritate (Charity in Truth) for guidance concerning marketing and business strategy. Core ethical values, consistent with historical Catholic Social Teachings (CST), are retained. However, some important nuances are added to previous treatments, and, reflecting the mind of the current Pontiff, certain points of emphasis are shifted to account for recent (...)
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  28. Andrew V. Abela (2001). Profit and More: Catholic Social Teaching and the Purpose of the Firm. [REVIEW] Journal of Business Ethics 31 (2):107 - 116.score: 72.0
    The empirical findings in Collins and Porras'' study of visionary companies, Built to Last, and the normative claims about the purpose of the business firm in Centesimus Annus are found to be complementary in understanding the purpose of the business firm. A summary of the methodology and findings of Built to Lastand a short overview of Catholic Social Teaching are provided. It is shown that Centesimus Annus'' claim that the purpose of the firm is broader than just profit (...)
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  29. Ericka Costa & Tommaso Ramus (2012). The Italian Economia Aziendale and Catholic Social Teaching: How to Apply the Common Good Principle at the Managerial Level. [REVIEW] Journal of Business Ethics 106 (1):103-116.score: 72.0
    The ongoing global economic and financial crisis has exposed the risks of considering market and business organizations only as instruments for creating economic wealth while paying little heed to their role in ethics and values. Catholic Social Teaching (CST) could provide a useful contribution in rethinking the role of values in business organizations and markets because CST puts forward an anthropological view that involves thinking of the marketplace as a community of persons with the aim of participating in (...)
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  30. Gregorio Guitián (2009). Conciliating Work and Family: A Catholic Social Teaching Perspective. [REVIEW] Journal of Business Ethics 88 (3):513 - 524.score: 72.0
    Although work–family conflict is highly relevant for both families and businesses, scarce attention has received from business ethics perspective. This article focuses on the latter, presenting a set of relevant insights from Catholic Social Teaching (CST). After reviewing the foundations and principles presented by CST regarding work–family relationships, a set of normative propositions are presented to develop work–family policies and for a correct personal work–family balance. It is argued that business responsibility with employees’ family should be considered as (...)
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  31. John Kohls & Sandra L. Christensen (2002). The Business Responsibility for Wealth Distribution in a Globalized Political-Economy: Merging Moral Economics and Catholic Social Teaching. [REVIEW] Journal of Business Ethics 35 (3):223 - 234.score: 72.0
    If it is accepted that the real marketplace does not necessarily distribute wealth in the manner that the ideal market would have done, and that societal institutions have an obligation to bring the real and ideal market distributions into accord, then it can be argued that economic actors have a responsibility to consider the effects of their activities on the distribution of wealth in society. This paper asserts that businesses have a responsibility to consider the wealth distribution effects of their (...)
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  32. Nicholas J. C. Santos & Gene R. Laczniak (2009). "Just" Markets From the Perspective of Catholic Social Teaching. Journal of Business Ethics 89 (1):29 - 38.score: 72.0
    The "justice of markets" is intricately connected to the treatment of the poor and the disadvantaged in market economies. The increased interest of multinational corporations in low-income market segments affords, on one hand, the opportunity for a more inclusive capitalism, and on the other, the threat of greater exploitation of poor and disadvantaged consumers. This article traces the contributions of Catholic Social Teaching and its basic principles toward providing insight into what constitutes "justice" in such "marketing to the (...)
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  33. Lawrence R. Cima & Thomas L. Schubeck (2001). Self-Interest, Love, and Economic Justice: A Dialogue Between Classical Economic Liberalism and Catholic Social Teaching. [REVIEW] Journal of Business Ethics 30 (3):213 - 231.score: 72.0
    This essay seeks to start a dialogue between two traditions that historically have interpreted the economy in opposing ways: the individualism of classic economic liberalism (CEL), represented by Adam Smith and Milton Friedman, and the communitarianism of Catholic social teaching (CST), interpreted primarily through the teachings of popes and secondarily the U.S. Catholic bishops. The present authors, an economist and a moral theologian who identify with one or the other of the two traditions, strive to clarify objectively (...)
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  34. Jeffrey R. Cornwall & Michael J. Naughton (2003). Who Is the Good Entrepreneur? An Exploration Within the Catholic Social Tradition. Journal of Business Ethics 44 (1):61 - 75.score: 72.0
    Entrepreneurship is a critical need in society, and an entrepreneur's life can be a life wonderfully lived. However, most of the literature examining entrepreneurship takes an overly narrow financial viewpoint when examining entrepreneurship and entrepreneurial success. Our paper surveys the current entrepreneurial literature on what constitutes successful entrepreneurship. We then engage key conceptual ideas within the Catholic social tradition to analyze what we see as an undeveloped notion of success. We then move to construct a richer notion of (...)
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  35. Keith Douglass Warner (2001). Are Life Patents Ethical? Conflict Between Catholic Social Teaching and Agricultural Biotechnology's Patent Regime. Journal of Agricultural and Environmental Ethics 14 (3):301-319.score: 72.0
    Patents for genetic material in theindustrialized North have expandedsignificantly over the past twenty years,playing a crucial role in the currentconfiguration of the agricultural biotechnologyindustries, and raising significant ethicalissues. Patents have been claimed for genes,gene sequences, engineered crop species, andthe technical processes to engineer them. Mostcritics have addressed the human and ecosystemhealth implications of genetically engineeredcrops, but these broad patents raise economicissues as well. The Catholic social teachingtradition offers guidelines for critiquing theeconomic implications of this new patentregime. The (...) principle of the universaldestination of goods implies that genes, genesequences, and engineered crop varieties areineligible for patent protection, although theprocesses to engineer these should be eligible.Religious leaders are likely to make a moresubstantive contribution to debates aboutagricultural biotechnology by addressing theselife patents than by speculating that geneticengineering is ``playing God.''''. (shrink)
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  36. Andrew Yuengert (2011). Economics and Interdisciplinary Exchange in Catholic Social Teaching and “Caritas in Veritate”. Journal of Business Ethics 100 (S1):41-54.score: 72.0
    The social sciences, and particularly economics, play an important role in business. This article reviews the account of the interdisciplinary conversation between Catholic Social Teaching and the social sciences (especially economics) over the last century, and describes Benedict XVI’s development of this account in Caritas in Veritate . Over time the popes recognized that the technical approach of economics was a barrier to fruitful collaboration between economics and Catholic Social Teaching, both because the economic (...)
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  37. Vincenzo Denicolò & Marco Mariotti (2000). Nash Bargaining Theory, Nonconvex Problems and Social Welfare Orderings. Theory and Decision 48 (4):351-358.score: 72.0
    In this paper we deal with the extension of Nash bargaining theory to nonconvex problems. By focussing on the Social Welfare Ordering associated with a bargaining solution, we characterize the symmetric Nash Bargaining Solution (NBS). Moreover, we obtain a unified method of proof of recent characterization results for the asymmetric single-valued NBS and the symmetric multivalued NBS, as well as their extensions to different domains.
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  38. Antonino Vaccaro & Alejo José G. Sison (2011). Transparency in Business: The Perspective of Catholic Social Teaching and the “Caritas in Veritate”. [REVIEW] Journal of Business Ethics 100 (S1):17-27.score: 72.0
    Transparency in business and society is one of the challenges raised in the encyclical Caritas in Veritate by Benedict XVI. This paper focuses on the issue by extending the literature on business ethics, corporate social responsibility, and corporate transparency in two dimensions. First, it reviews the understanding and framing of the transparency issue in Caritas in Veritate and in a selection of relevant Catholic Social Teaching (CST) publications. Second, this paper provides normative indications for corporate transparency decisions (...)
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  39. Catherine R. Osborne (2012). Migrant Domestic Careworkers: Between the Public and the Private in Catholic Social Teaching. Journal of Religious Ethics 40 (1):1-25.score: 72.0
    This essay argues that Catholic (magisterial) social teaching's division of ethics into public and private creates a structural lacuna which makes it almost impossible to envision a truly just situation for migrant domestic careworkers (MDCs) within the current horizon of Catholic social thought. Drawing on a variety of sociological studies, I conclude that it is easy for MDCs to “disappear” between two countries, two families, and, finally, two sets of ethical norms. If the magisterium genuinely wishes (...)
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  40. Gabriel Andreescu (2012). The Romanian Church United With Rome (Greek-Catholic) Under Pressure: The ROC's Bad Behavior as Good Politics. Journal for the Study of Religions and Ideologies 11 (32):227-255.score: 72.0
    The study discusses the paradox of the failure of the Romanian Church United with Rome, Greek-Catholic (RCUR) to assert itself after 1990, in the context of a revival of the life of all other religious communities. The significant decrease in the number of Greek-Catholic believers and the difficulties in exercising their rights are germane to the limits of democracy in Romania. No other vulnerable communities, neither immigrants, gays, Roma,nor Jehovah's Witnesses, have been denied, all this time, the (...)
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  41. Alan J. Kearns (forthcoming). Catholic Social Teaching as a Framework for Research Ethics. Journal of Academic Ethics:1-15.score: 72.0
    The importance of having ethical oversight in research that is carried out on humans is well established. Research ethics, which is mainly influenced by a biomedical ethical framework, aims to ensure that the well-being and the rights of research participants are upheld and that any potential risks and harms are reduced. However, research is also considered to be a social activity with social effects. Therefore the principles of Catholic Social Teaching as a framework for research ethics (...)
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  42. Wilson Muoha Maina (2011). The Common Good and/or the Human Rights: Analysis of Some Papal Social Encyclicals and Their Contemporary Relevance. Journal for the Study of Religions and Ideologies 10 (29):3-25.score: 70.5
    It is notable how some papal social encyclicals have interchangeably used the terms 'common good' and 'human rights.' This article analyzes the papal common good teaching and its contemporary shift to include human rights. I also explore the differential nuances between the common good and the human rights. Human rights as advocated by civil societies are understood as arising from a conception of the nature of the human person. The common good has been expressed in practical ways through human (...)
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  43. Laurie Guy (2011). Shaping Godzone: Public Issues and Church Voices in New Zealand 1840-2000. Victoria University Press.score: 69.0
    Machine-generated contents note: Preface -- 1 - Introduction -- Section One: Race Relations and Racial (In)justice in Colonial New Zealand -- 2 - Missionary and Maori, 1840-1865 -- 3 - Voiceless at Parihaka, 1881 -- 4 - Anti-Asian Racism in 'White' New Zealand -- Section Two: Legislating for Godliness -- 5 - Keeping Quiet About the Sabbath, 1860-1930 -- 6 - Sunday or Fun-day, 1931-1990 -- 7 - The Battle of the Booze -- 8 - Uncorking the Bottle: The Alcohol (...)
     
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  44. James F. Keenan (2010). Ethics of the Word: Voices in the Catholic Church Today. Rowman & Littlefield Publishers, Inc..score: 67.5
    The book covers topics ranging from difficult confrontations to apologies to the language of faith, hope, and love.
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  45. Gbola Aderibigbe & Deji Ayegboyin (eds.) (2001). Religion and Social Ethics. National Association for the Study of Religions and Education (Nasred).score: 66.0
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  46. John C. Bennett (1946). Christian Ethics and Social Policy. New York, C. Scribner's Sons.score: 66.0
     
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  47. Matthew M. De Benedictis (1972). The Social Thought of Saint Bonaventure. Westport, Conn.,Greenwood Press.score: 66.0
  48. Carl-Henric Grenholm (1973). Christian Social Ethics in a Revolutionary Age. Uppsala[Printed by Tofters Tryckeri].score: 66.0
     
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  49. George D. Kelsey (1972/1973). Social Ethics Among Southern Baptists, 1917-1969. Metuchen, N.J.,Scarecrow Press.score: 66.0
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  50. Albert Terrill Rasmussen (1956). Christian Social Ethics. Englewood Cliffs, N.J.,Prentice-Hall.score: 66.0
     
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