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  1.  21
    A History of Catholic Moral Theology in the Twentieth Century: From Confessing Sins to Liberating Consciences – By James F. Keenan, SJ.David Cloutier - 2011 - Modern Theology 27 (3):542-544.
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  2.  3
    Beyond Judgmentalism and Non-Judgmentalism.David Cloutier - 2019 - Journal of the Society of Christian Ethics 39 (2):269-285.
    Contemporary social discourse oscillates between norms against being judgmental and discourse filled with highly judgmental conflicts. The paper suggests the inability to understand the scope and limits of judgment in society requires Christian ethics to recover its own understanding of judgment, including of a final judgment as something other than a courtroom encounter over one’s individual sins. After exploring the centrality of God’s judgment in Scripture as an ongoing activity of social ordering for justice and mercy, I draw on several (...)
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  3.  27
    Book Review: Adrian Thatcher , The Oxford Handbook of Theology, Sexuality, and GenderThatcherAdrian , The Oxford Handbook of Theology, Sexuality, and Gender Oxford Handbooks in Religion and Theology. . Xi + 719 Pp. £95.00. ISBN 978-0-19-966415-3. [REVIEW]David Cloutier - 2017 - Studies in Christian Ethics 30 (1):114-118.
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  4.  4
    Cavanaugh and Grimes on Structural Evils of Violence and Race: Overcoming Conflicts in Contemporary Social Ethics.David Cloutier - 2017 - Journal of the Society of Christian Ethics 37 (2):59-78.
    Social theory can help Christian ethics respond to structural evil, both by accurately naming “what is there” and by precisely specifying “what to do.” William Cavanaugh and Katie Grimes, representing distinct neo-Franciscan and Junian approaches, draw extensively on social theory to confront structural evils of nation-state violence and racism. Yet they fall short of an adequate account of how social structures and individual agency interact. Their works obscure the actual mechanisms of social change, call for overly heroic actions, and offer (...)
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  5.  5
    Composing Love Songs for the Kingdom of God?David Cloutier - 2004 - Journal of the Society of Christian Ethics 24 (2):71-88.
    THE VATICAN II MANDATE TO TREAT TOPICS IN MORAL THEOLOGY IN A WAY that will "shed light on the loftiness of the calling of the faithful in Christ" points the way to an alternative approach, in which sexuality and the lofty calling to the Kingdom are not simply kept separate. Such an approach would be a genuinely eschatological narration of marriage and sexuality. In this essay I argue three points: First, as a background story, the characterization of the shift in (...)
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  6.  16
    Catholic Moral Theology: Piecing Together a Discipline in Pieces.David Cloutier - 2013 - Modern Theology 29 (3):381-390.
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  7.  5
    Empire of Things: How We Became a World of Consumers, From the Fifteenth Century to the Twenty-First by Frank Trentmann.David Cloutier - 2018 - Common Knowledge 24 (2):314-315.
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  8.  2
    Sociological Self-Knowledge, Critical Realism, and Christian Ethics.David Cloutier - 2021 - Studies in Christian Ethics 34 (2):158-170.
    In his 2016 book, Ethics in the Conflicts of Modernity, Alasdair MacIntyre spends considerable time discussing how disputes between different moral theorists and different forms of practice might be adjudicated. A crucial addition to the tradition-constituted historical narrative approach of Whose Justice? Which Rationality? is his introduction of what he calls ‘sociological self-knowledge’. The present article outlines what MacIntyre means by this and suggests that his approach here dovetails well with Christian ethicists who have advocated the use of critical realist (...)
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  9.  12
    The Christian Consumer: Living Faithfully in a Fragile World by Laura M. Hartman.David Cloutier - 2014 - Journal of the Society of Christian Ethics 34 (1):247-248.
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  10.  38
    The Problem of Luxury in the Christian Life.David Cloutier - 2012 - Journal of the Society of Christian Ethics 32 (1):3-20.
    DESPITE ITS PROMINENCE IN BOTH BIBLICAL AND CLASSICAL LITERATURE, the moral category of luxury has been lost in contemporary Christian ethics. To address the spending of one's money as a moral act, I propose recovering the category. A survey of the history of the term illustrates its particular place in a set of economic virtues and vices, and suggests that its "defenders" in the eighteenth century rely on arguments that are antithetical to a virtue ethics perspective and are called into (...)
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  11.  2
    Work is the Key to the Social Question.David Cloutier - forthcoming - Modern Theology.
  12.  7
    Ethics in Light of Childhood.David Cloutier - 2012 - Journal of the Society of Christian Ethics 32 (1):195-196.
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