Results for 'Christian T. Iosso'

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  1. Applied Christian Ethics: Foundations, Economic Justice, and Politics.Charles C. Brown, Randall K. Bush, Gary Dorrien, Guyton B. Hammond, Christian T. Iosso, Edward LeRoy Long, John C. Raines, Carol S. Robb, Samuel K. Roberts, Harlan Stelmach, Laura Stivers, Robert L. Stivers, Randall W. Stone, Ronald H. Stone & Matthew Lon Weaver (eds.) - 2014 - Lexington Books.
    Applied Christian Ethics addresses selected themes in Christian social ethics. Part one shows the roots of contributors in the realist school; part two focuses on different levels of the significance of economics for social justice; and part three deals with both existential experience and government policy in war and peace issues.
     
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  2.  9
    Bibliographia Gotica: A Bibliography of Writings on the Gothic Language. Fifth Supplement: Corrections and Additions to the Middle of the Nineties.Christian T. Petersen - 1997 - Mediaeval Studies 59 (1):301-356.
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  3.  15
    »Wenn die Armen erlöst werden, dann ist die Welt erlöst«: Eschatologie und Volkswirtschaft im Denken von Christoph Blumhardt.Christian T. Collins Winn - 2017 - Zeitschrift Für Evangelische Ethik 61 (4):274-287.
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  4. Groaning for the Kingdom of God: Spirituality, Social Justice, and the Witness of the Blumhardts.Christian T. Collins Winn - 2013 - Journal of Spiritual Formation and Soul Care 6 (1):56-75.
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  5.  1
    Christian Philosophical Theology.Stephen T. Davis - 2006 - Oxford University Press UK.
    Christian Philosophical Theology constitutes a Christian philosopher's look at various crucial topics in Christian theology, including belief in God, the nature of God, the Trinity, christology, the resurrection of Jesus, the general resurrection, redemption, and theological method. The book is tightly argued, and amounts to a coherent explanation of and case for the Christian world view. While the work is written from a broadly Reformed Protestant perspective and the author does not avoid controversial topics, the aim (...)
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  6. The Gospel of God's Reign: Living for the Kingdom of God, by Christoph Friedrich Blumhardt.Miriam Matthis, Peter Rutherford, Elleen Robertshaw, Christian T. Collins Winn & Charles Moore - 2014
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  7.  13
    Taming Temptation: Visual Perspective Impacts Consumption and Willingness to Pay for Unhealthy Foods.Brittany M. Christian, Lynden K. Miles, Sophie T. Kenyeri, Jennifer Mattschey & C. Neil Macrae - 2016 - Journal of Experimental Psychology: Applied 22 (1):85-94.
  8.  2
    Commentary: Grounded Procedures: A Proximate Mechanism for the Psychology of Cleansing and Other Physical Actions.Tobias Otterbring, Panagiotis Mitkidis, Lene Aarøe & Christian T. Elbæk - 2020 - Frontiers in Psychology 11.
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  9. The Reasonableness of Christianity, with a Discourse of Miracles, and Part of a Third Letter Concerning Toleration. Edited, Abridged, and Introduced by I.T. Ramsey. [REVIEW]John Locke & Ian T. Ramsey - 1967 - Stanford University Press.
  10. Christian Philosophical Theology.Stephen T. Davis - 2006 - Oxford University Press.
    Christian Philosophical Theology constitutes a Christian philosopher's look at various crucial topics in Christian theology, including belief in God, the nature of God, the Trinity, christology, the resurrection of Jesus, the general resurrection, redemption, and theological method. The book is tightly argued, and amounts to a coherent explanation of and case for the Christian world view. Although written from a broadly Reformed Protestant perspective, and although the author does not avoid controversial topics, his aim is to (...)
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  11.  94
    Eliciting Self‐Explanations Improves Understanding.Michelene T. H. Chi, Nicholas Leeuw, Mei‐Hung Chiu & Christian Lavancher - 1994 - Cognitive Science 18 (3):439-477.
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  12.  21
    Bad Apples, Bad Barrels, and Broken Followers? An Empirical Examination of Contextual Influences on Follower Perceptions and Reactions to Aversive Leadership.Christian N. Thoroughgood, Samuel T. Hunter & Katina B. Sawyer - 2011 - Journal of Business Ethics 100 (4):647 - 672.
    Research on destructive leadership has largely focused on leader characteristics thought to be responsible for harmful organizational outcomes. Recent findings, however, demonstrate the need to examine important contextual factors underlying such processes. Thus, the present study sought to determine the effects of an organization's climate and financial performance, as well as the leader's gender, on subordinate perceptions of and reactions (i.e., whistle-blowing intentions) to aversive leadership, a form of destructive leadership based on coercive power. 302 undergraduate participants read through a (...)
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  13.  24
    The Recent History of Christian Bioethics Critically Reassessed.H. T. Engelhardt - 2014 - Christian Bioethics 20 (2):146-167.
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  14.  16
    Colin Ruloff, Ed. Christian Philosophy of Religion: Essays in Honor of Stephen T. Davis.Eric T. Yang - 2017 - Journal of Analytic Theology 5:956-960.
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  15.  12
    Eliciting Self-Explanations Improves Understanding.Michelene T. H. Chi, Nicholas De Leeuw, Mei-Hung Chiu & Christian Lavancher - 1994 - Cognitive Science 18 (3):439-477.
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  16.  9
    Contemporary Philosophy and the Christian Faith: I. T. RAMSEY.I. T. Ramsey - 1965 - Religious Studies 1 (1):47-61.
    I am not so insular and I hope not so presumptuous as to suppose that there is no contemporary philosophy apart from that empiricism which dominates very much of Great Britain, North America and Scandinavia. So let us notice that contemporary philosophy embraces broadly three points of view, though it will be part of my argument that they largely combine in the lessons they have to teach us, and in many of their implications for theology.
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  17.  43
    Christian Bioethics in a Post-Christian World: Facing the Challenges.H. T. Engelhardt - 2012 - Christian Bioethics 18 (1):93-114.
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  18.  66
    What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences.H. T. Engelhardt - 2005 - Christian Bioethics 11 (3):241-253.
    (2005). What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences. Christian Bioethics: Vol. 11, No. 3, pp. 241-253.
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  19.  53
    Christian Bioethics in Europe: In Defense Against Reductionist Influences From the United States.P. T. Schotsmans - 2009 - Christian Bioethics 15 (1):17-30.
    Christian ideas have continued to inspire European bioethics until now. The central thesis of this essay is that the open-mindedness of Roman Catholic and other Christian denominations in Europe is crucial for understanding why Christian ethics is so well integrated in the European culture. The essay describes first the institutional frameworks in which these Christian mainly Roman Catholic ideas are developed. It analyzes further the difference between the secular Anglo-American and European bioethics as it has been (...)
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  20.  21
    Christian Bioethics in a Western Europe After Christendom.H. T. Engelhardt - 2009 - Christian Bioethics 15 (1):86-100.
    Europe has taken on a new, post-Christian, if not a somewhat anti-Christian character. The tension between Western Europe's ever more secular present and its substantial Christian past lies at the heart of Western Europe's current struggle to articulate a coherent cultural and moral identity. The result is that Western European mainline churches are themselves in the midst of an identity crisis, thus compounding Western Europe's identity crisis. Christian bioethics in Europe exists against the backdrop of these (...)
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  21.  31
    Law, Morality and Religion in a Christian Society*: T. A. ROBERTS.T. A. Roberts - 1984 - Religious Studies 20 (1):79-98.
    The publication in 1957 of the Wolfenden Report occasioned a celebrated controversy in which profound theoretical issues concerning the relation between law and morality, and the legal enforcement of morality were discussed. The principal disputants were Lord Justice Devlin and Professor H. L. A. Hart. It is by now well known that the main recommendation of the Wolfenden Report was the reform of the criminal law so that homosexual behaviour in private between consenting male adults should no longer be a (...)
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  22.  52
    The Dechristianization of Christian Hospital Chaplaincy: Some Bioethics Reflections on Professionalization, Ecumenization, and Secularization.H. T. Engelhardt - 2003 - Christian Bioethics 9 (1):139-160.
    The traditional roles of Christian chaplains in aiding patients, physicians, nurses, and hospital administrators in repentance, right belief, right worship, and right conduct are challenged by the contemporary professionalization of chaplaincy guided by post-Christian norms located in a public space structured by three defining postulates: the non-divinity of Christ, robust ecumenism, and the irrelevance of God's existence. The norms of this emerging post-Christian profession of chaplaincy make interventions with patients, physicians, nurses, and hospital administrators in defense of (...)
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  23.  13
    Toward a Common Grace Christian Bioethics: A Reformed Protestant Engagement with H. Tristram Engelhardt, Jr.P. T. Smith & F. Jotterand - 2014 - Christian Bioethics 20 (2):229-245.
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  24.  37
    Hypothesis. When Cells Take Fate Into Their Own Hands: Differential Competence to Respond to Inducing Signals Generates Diversity in the Embryonic Mesoderm.Jan L. Christian & Randall T. Moon - 1993 - Bioessays 15 (2):135-140.
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  25.  73
    Christian Bioethics.H. T. Engelhardt, J. Boyle, J. Peppin & D. Solomon - 2002 - Christian Bioethics 8 (3):349-350.
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  26.  14
    Moral Pluralism and Christian Bioethics: On H.T. Engelhardt Jr.'S After God.Luca Savarino - 2017 - Christian Bioethics 23 (2):169-182.
    This article retraces progression of Engelhardt’s work so as to place After God in broader context. In The Foundations of Bioethics, Engelhardt argues that given the moral pluralism that is at the core of postmodernity, only a merely formal morality of permission can bind moral strangers in peaceful coexistence. In The Foundations of Christian Bioethics, Engelhardt presents a bioethics that binds Orthodox Christian moral friends. After God shows itself more pessimistic about the possibility of a merely formal morality (...)
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  27.  2
    Science and Christian Tradition.T. H. Huxley - 1895 - International Journal of Ethics 5 (2):265-266.
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  28.  29
    The DeChristianization of Christian Health Care Institutions, or, How the Pursuit of Social Justice and Excellence Can Obscure the Pursuit of Holiness.H. T. Engelhardt - 2001 - Christian Bioethics 7 (1):151-161.
  29.  64
    Traditional Christian Belief in the Resurrection of the Body.Stephen T. Davis - 1988 - New Scholasticism 62 (1):72-97.
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  30.  6
    Elements of Christian Philosophy.T. A. Burkill & Etienne Gilson - 1961 - Philosophical Review 70 (3):419.
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  31.  5
    Demographic Change: Ecological and Polycentric Challenges for White Christianity in Urban South Africa.Kelebogile T. Resane - 2019 - HTS Theological Studies 75 (1).
    This article demonstrates how white Christianity in urban South Africa is fated by demographic change. The repeal of apartheid in 1994 enacted some sociocultural changes in urban South Africa. The white population exited the city and town centres, followed by the black South Africans. The historical relationship of the government under the National Party and the Dutch Reformed Church led to latters’ redundancy in the cities. The cultural development towards multiculturalism led to polycentric focus where the suburban peripheries and the (...)
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  32.  42
    Christian Medical Moral Theology (Alias Bioethics) at the Beginning of the Twenty-First Century: Some Critical Reflections.H. T. Engelhardt - 2010 - Christian Bioethics 16 (2):117-127.
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  33.  10
    Self-Consciousness and the Normative in Christian Theology: LEROY T. HOWE.Leroy T. Howe - 1976 - Religious Studies 12 (3):319-330.
    If Christian theology is that enterprise whose essential purpose is to understand the faith of the Christian Church, then it must approach that faith from the perspective not only of its transcendent source, but also as a human achievement, a creative interpretation of those events in which transcendent reality discloses itself for appropriation. Few theologians would deny that theology has to do primarily with the ways in which ultimate reality becomes manifest in human beings' faithful responses, in belief (...)
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  34.  36
    Can Philosophy Save Christianity? Are the Roots of the Foundations of Christian Bioethics Ecumenical? Reflections on the Nature of a Christian Bioethics.H. T. Engelhardt - 1999 - Christian Bioethics 5 (3):203-212.
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  35.  23
    Christianity and Classical Civilization. [REVIEW]T. W. Manson - 1952 - The Classical Review 2 (3-4):235-235.
  36.  28
    Primitive Christianity. [REVIEW]T. W. Manson - 1945 - The Classical Review 59 (2):62-63.
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  37.  19
    Primitive Christianity. [REVIEW]T. W. Manson - 1951 - The Classical Review 1 (2):103-104.
  38.  13
    The Need for Dialogical Encounter: An Account of Christian Parents' Making Decisions on Behalf of Their Severely Handicapped Child.T. M. McConnell & R. A. McConnell - 2014 - Christian Bioethics 20 (3):376-389.
  39.  19
    Interaction Between BDNF Polymorphism and Physical Activity on Inhibitory Performance in the Elderly Without Cognitive Impairment.Canivet Anne, T. Albinet Cédric, Rodríguez-Ballesteros Montserrat, Chicherio Christian, Fagot Delphine, André Nathalie & Audiffren Michel - 2017 - Frontiers in Human Neuroscience 11.
  40.  12
    Christian Science's Right to Refuse.Richard T. DeGeorge, Margaret Pabst Battin, H. Hamner Hill & Kenneth Kipnis - 1995 - Hastings Center Report 25 (4):2-3.
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  41.  26
    Medicine, Philosophy, and Theology: Christian Bioethics Reconsidered.H. T. Engelhardt - 2002 - Christian Bioethics 8 (2):105-117.
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  42.  38
    Gene-Independent Heritability of Behavioural Traits: Don't We Also Need to Rethink the “Environment”?Christian P. Müller, Bernd Lenz & Johannes Kornhuber - 2012 - Behavioral and Brain Sciences 35 (5):374-375.
    Behavioural phenotypes have been explained by genetic and environmental factors (E) and their interaction. Here we suggest a rethinking of the E factor. Passively incurred environmental influences (E pass) and actively copied information and behaviour (E act) may be distinguished at shared and non-shared level. We argue that E act underlies mutation and selection and is the base of gene-independent heritability.
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  43.  1
    Christian Social Doctrine: Dialogue with the Modern World.T. V. Yevdokymova - 2000 - Ukrainian Religious Studies 15:13-22.
    Constant changes in the economic, social and political life of the people of the nations force the Church to enter into a dialogue with the world. The object of her attention is culture, politics, science, dealing with human problems. Church leadership of various Christian denominations sees the possibility of applying their socio-political guides in a wide socio-cultural space - personal and family circles, political and public activities, social life in general.
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  44.  90
    Moral Pluralism, the Crisis of Secular Bioethics, and the Divisive Character of Christian Bioethics: Taking the Culture Wars Seriously.H. T. Engelhardt - 2009 - Christian Bioethics 15 (3):234-253.
    Moral pluralism is a reality. It is grounded, in part, in the intractable pluralism of secular morality and bioethics. There is a wide gulf that separates secular bioethics from Christian bioethics. Christian bioethics, unlike secular bioethics, understand that morality is about coming into a relationship with God. Orthodox Christian bioethics, moreover, understands that the impersonal set of moral principles and goals in secular morality gives a distorted account of the moral life. Therefore, Traditional Christian bioethics is (...)
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  45. The Christian Morality.T. E. Jessop - 1960 - London: Epworth Press.
     
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  46.  38
    Physician-Assisted Suicide Reconsidered: Dying as a Christian in a Post-Christian Age.H. T. Engelhardt - 1998 - Christian Bioethics 4 (2):143-167.
    The traditional Christian focus concerning dying is on repentance, not dignity. The goal of a traditional Christian death is not a pleasing, final chapter to life, but union with God: holiness. The pursuit of holiness requires putting on Christ and accepting His cross. In contrast, post-traditional Christian and secular concerns with self-determination, control, dignity, and self-esteem make physician-assisted suicide and voluntary active euthanasia plausible moral choices. Such is not the case within the context of the traditional (...) experience of God, which throughout its 2000 years has sternly condemned suicide and assisted suicide. The wrongness of such actions cannot adequately be appreciated outside the experience of that Christian life. Traditional Christian appreciations of death involve an epistemology and metaphysics of values in discordance with those of secular morality. This difference in the appreciation of the meaning of dying and death, as well as in the appreciation of the moral significance of suicide, discloses a new battle in the culture wars separating traditional Christian morality from that of the surrounding society. (shrink)
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  47.  4
    The Influence of Chronotype on Making Music: Circadian Fluctuations in Pianists' Fine Motor Skills.Floris T. Van Vugt, Katharina Treutler, Eckart Altenmüller & Hans-Christian Jabusch - 2013 - Frontiers in Human Neuroscience 7.
  48.  1
    Christianity and Slavic Literary Culture: Monastic Libraries.T. G. Gorbachenko - 2001 - Ukrainian Religious Studies 17:37-44.
    The study of the formation of the literary culture of the words of the "peoples of the nations" is impossible without analyzing the role of libraries of monasteries and cathedrals as centers of documentary memory of the Christian past. After all, the library, as a social institution, has always played an important role in the development of education, science, culture, and religious thought on a long path to its development.
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  49. Christianity and Slavic Literary Culture: The Beginning of Book Printing.T. G. Gorbachenko - 2001 - Ukrainian Religious Studies 18:51-58.
    The great achievement of mankind was the appearance of a printed book that not only significantly expanded the circle of readers, but also in comparison with the handwritten book contributed to the unification of canonical texts, in particular, such as Scripture, church service books, works of the Church Fathers, polemical and other religious literature. Consideration of the words "Japanese typography as the basis for the preservation and transmission of sources of Christian literary culture requires a brief description of the (...)
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  50.  28
    Generic Chaplaincy: Providing Spiritual Care in a Post-Christian Age.H. T. Engelhardt - 1998 - Christian Bioethics 4 (3):231-238.
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