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  1. Lisa Sowle Cahill (2012). Myth of Religious Violence: Secular Ideology and the Roots of Modern Conflict – By William T. Cavanaugh. Modern Theology 28 (3):561-563.
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  2. Lisa Sowle Cahill (2010). Catholics and Health Care. Journal of Catholic Social Thought 7 (1):29-49.
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  3. Lisa Sowle Cahill (2007). Creation and Ethics. In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oup Oxford.
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  4. Lisa Sowle Cahill (2007). Theological Ethics, the Churches, and Global Politics. Journal of Religious Ethics 35 (3):377 - 399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed "Democracy and Tradition" (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  5. R. J. Berry, Michael Brierley, David A. Brondos, Elizabeth M. Bucar, Barbra Barnett & Lisa Sowle Cahill (2006). We Acknowledge with Thanks Receipt of the Following Titles. Inclusion in This List Neither Implies nor Precludes Subsequent Review. Ariarajah, S. Wesley, Axis of Peace: Christian Faith in Times of Violence and War (Geneva: WCC Publications, 2004). 137 Pp. No Price (Pb), ISBN. [REVIEW] Studies in Christian Ethics 19:273-276.
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  6. Lisa Sowle Cahill (2006). Theology's Role in Public Bioethics. In David E. Guinn (ed.), Handbook of Bioethics and Religion. Oxford University Press.
     
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  7. Lisa Sowle Cahill & Alan Revering (2005). Letters, Notes, & Comments. Journal of Religious Ethics 33 (4):817 - 828.
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  8. Lisa Sowle Cahill (2003). Biotech and Justice: Catching Up with the Real World Order. Hastings Center Report 33 (5):34-44.
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  9. Lisa Sowle Cahill (2003). Bioethics, Theology, and Social Change. Journal of Religious Ethics 31 (3):363 - 398.
    Recent years have witnessed a concern among theological bioethicists that secular debate has grown increasingly "thin," and that "thick" religious traditions and their spokespersons have been correspondingly excluded. This essay disputes that analysis. First, religious and theological voices compete for public attention and effectiveness with the equally "thick" cultural traditions of modern science and market capitalism. The distinctive contribution of religion should be to emphasize social justice in access to the benefits of health care, challenging the for-profit global marketing of (...)
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  10. Lisa Sowle Cahill (2001). Gender and Christian Ethics. In Robin Gill (ed.), The Cambridge Companion to Christian Ethics. Cambridge University Press.
     
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  11. Lisa Sowle Cahill (2001). Genetics, Commodification, and Social Justice in the Globalization Era. Kennedy Institute of Ethics Journal 11 (3):221-238.
    : he commercialization of biotechnology, especially research and development by transnational pharmaceutical companies, is already excessive and is increasingly dangerous to distributive justice, human rights, and access of marginal populations to basic human goods. Focusing on gene patenting, this article employs the work of Margaret Jane Radin and others to argue that gene patenting ought to be more highly regulated and that it ought to be regulated with international participation and in view of concerns about solidarity and the common good. (...)
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  12. Lisa Sowle Cahill (2000). Toward Justice in Human Subjects Research. Hastings Center Report 30 (4):45-46.
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  13. Lisa Sowle Cahill (1999). The New Biotech World Order. Hastings Center Report 29 (2):45-48.
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  14. Lisa Sowle Cahill (1997). Goods For Whom? Defining Goods and Expanding Solidarity in Catholic Approaches to Violence. Journal of Religious Ethics 25 (3):183 - 219.
    Roman Catholic social ethics traditionally has affirmed moral objectivity, universal moral goods, and progressive social reform - premises that guide just war theory. In recent decades these guiding values have been challenged by contemporary critical philosophies, confessional or communitarian religious ethics, and the fact of cultural pluralism. I A the middle of this century, thinkers like John Courtney Murray gave Catholic ethics a more historical turn, while retaining an essentially realist and meliorist approach to morality and politics. Now this confidence (...)
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  15. Lisa Sowle Cahill (1997). The Status of the Embryo and Policy Discourse. Journal of Medicine and Philosophy 22 (5):407-414.
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  16. Lisa Sowle Cahill, Mark J. Cherry, Ellen Wright Clayton, Francis Dominic Degnin, Kenneth DeVille, Robin S. Downie, Fiona Randall, Steven D. Edwards, Ruiping Fan & Kateryna Fedoryka (1997). Index to Volume 22. Journal of Medicine and Philosophy 22:643-646.
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  17. Lisa Sowle Cahill & James F. Childress (eds.) (1996). Christian Ethics: Problems and Prospects. Pilgrim Press.
     
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  18. Carole Bayley, Thomas Bole, Wilfried Boroch, Dieter Cassel, Baruch A. Brody, Amir Halevy, Lisa Sowle Cahill, Alberto Infante Campos & Octavi Quintana Trias (1995). Index to Volume 20. Journal of Medicine and Philosophy 20:689-693.
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  19. Lisa Sowle Cahill (1995). "Playing God": Religious Symbols in Public Places. Journal of Medicine and Philosophy 20 (4):341-346.
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  20. Lisa Sowle Cahill (1993). On Richard McCormick. In Allen Verhey & Stephen E. Lammers (eds.), Theological Voices in Medical Ethics. W.B. Eerdmans Pub. Co..
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  21. Lisa Sowle Cahill (1992). Theology and Bioethics: Should Religious Traditions Have a Public Voice? Journal of Medicine and Philosophy 17 (3):263-272.
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  22. Lisa Sowle Cahill (1990). Can Theology Have a Role in “Public” Bioethical Discourse? Hastings Center Report 20 (4):10-14.
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  23. Lisa Sowle Cahill (1990). The New Testament and Ethics Communities of Social Change. Interpretation 44 (4):383-395.
    There is a broad recognition that moral norms are most usefully justified not as mere transcriptions of biblical rules, or even as sophisticated references to key narrative themes, but rather as coherent social embodiments of a community formed by Scripture.
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  24. Lisa Sowle Cahill (1989). Moral Traditions, Ethical Language, and Reproductive Technologies. Journal of Medicine and Philosophy 14 (5):497-522.
    on reproductive technologies and the OTA report, Infertility , both use "rights" language to advance quite different views of the same subject matter. The former focuses on the rights and welfare of the embryo, and the protection of the family, while the latter stresses the freedom and rights of couples. This essay uses the work of Alasdair Maclntyre and Jeffrey Stout to consider the different traditions grounding these definitions of rights. It is proposed that a potentially effective mediating language could (...)
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  25. Lisa Sowle Cahill (1988). The Ethics of Surrogate Motherhood: Biology, Freedom, and Moral Obligation. Journal of Law, Medicine and Ethics 16 (1-2):65-71.
  26. Lisa Sowle Cahill (1987). 'Abortion Pill' RU 486: Ethics, Rhetoric, and Social Practice. Hastings Center Report 17 (5):5-8.
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  27. Lisa Sowle Cahill (1987). The Ethical Implications of the Sermon on the Mount. Interpretation 41 (2):144-156.
    The primary question the Sermon on the Mount poses is: What is the fullness of discipleship like when imitation of the Father known in Jesus pervades one's existence?
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  28. Lisa Sowle Cahill (1984). Nonresistance, Defense, Violence, and the Kingdom in Christian Tradition. Interpretation 38 (4):380-397.
    A central point at issue in Christian reflection on war and peace is the extent to which the quality of God's Kingdom can characterize Christian existence in history and the extent to which it must be supplemented by a perceived obligation to seek justice, even if by coercion.
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  29. Lisa Sowle Cahill (1983). Sex, Marriage, and Community in Christian Ethics. Thought 58 (1):72-81.
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  30. Lisa Sowle Cahill (1979). Within Shouting Distance: Paul Ramsey and Richard McCormick on Method. Journal of Medicine and Philosophy 4 (4):398-417.
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