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  1. The Culture of Disbelief: How American Law and Politics Trivialize Religious Devotion.Stephen Carter, William Dean, Jean Bethke Elshtain, Robin W. Lovin & Cornel West - 1997 - Journal of Religious Ethics 25 (2):367-392.
    Recent critics have called attention to the alienation of contemporary academics from broad currents of intellectual activity in public culture. The general complaint is that intellectuals are finding a professional home in institutions of higher learning, insulated from the concerns and interests of a wider reading audience. The demands of professional expertise do not encourage academics to work as public intellectuals or to take up social, literary, or political matters in imaginative and perspicuous ways. More problematic is the relative absence (...)
     
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  2.  15
    Cosmogony and Ethical Order: New Studies in Comparative Ethics.Robin W. Lovin & Frank Reynolds (eds.) - 1985 - University of Chicago Press.
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  3. Reinhold Niebuhr and Christian Realism.Robin W. Lovin - 1995
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  4.  23
    Authority, Legitimacy and Sovereignty: Religion and Politics in the Roman Empire Before Constantine.Robin W. Lovin - 2016 - Studies in Christian Ethics 29 (2):177-189.
    This essay traces Christian thinking about sacred and secular authority during the early centuries of the Roman Empire. Christian martyrdom, interpreted by apologists such as Tertullian, established a place for Christianity in Roman society and gave it authority against imperial power. From this confrontation there emerged a differentiation of religious and civil authority that provided a starting point for later constitutional ideas of separate and balanced powers and distinctions between state and civil society. A comparative perspective reminds us, however, that (...)
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  5.  11
    Introduction.Robin W. Lovin & Frank E. Reynolds - 1986 - Journal of Religious Ethics 14 (1):48-60.
    In this introductory essay, the authors develop implications for ethical theory which relate to the three studies of cosmogony and ethics in the Focus articles by Guberman, Campany, and Read. They suggest that the dialogue between theory and description which Green and C. Reynolds urge in their Focus article should be understood as a search for adequate forms of ethical theory that must go on in both ethics and comparative studies, as well as in interdisciplinary conversations between them. In considering (...)
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  6.  15
    Ethical Naturalism and Indigenous Cultures: Introduction.Robin W. Lovin & Frank E. Reynolds - 1992 - Journal of Religious Ethics 20 (2):267 - 278.
    Comparative ethics raises theoretical and methodological problems important for all ethical studies. Five essays in this focus section provide introductions to the ethics of specific indigenous cultures and suggest implications for further comparative studies. In this introduction, we review these findings and discuss their relevance to the concept of ethical naturalism which we have previously offered as a basis for comparative work.
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  7.  69
    Christian Realism for the Twenty-First Century.Robin W. Lovin - 2009 - Journal of Religious Ethics 37 (4):669-682.
    Christian realism has provided a theological understanding of politics that identifies the limits within which all political choices are made. Those limits are set by a theological understanding of judgment, which reserves the ultimate meaning of history to divine judgment, and by a theological understanding of responsibility, which gives proximate meaning to the choices between greater and lesser goods that are available to human politics. The assessments of global politics offered by Reinhold Niebuhr and other Christian realists during the Second (...)
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  8.  23
    Christian Realism and the Successful Modern State.Robin W. Lovin - 2007 - Studies in Christian Ethics 20 (1):55-67.
    By focusing on the importance of power relationships between states and emphasising the tendency to injustice and tyranny in any unchecked power, Christian realism in the middle of the twentieth century made sense of an international order structured by rivalry between nuclear superpowers. These lessons remain important for international politics, but a pluralistic Christian realism will have to give more attention in the future to relationships between the state and other primary social forces, especially business and religion. The classic political (...)
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  9. The Holy Spirit and the Christian Life the Theological Basis of Ethics.Karl Barth & Robin W. Lovin - 1993
     
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  10. Book Review: Charles Mathewes, The Republic of Grace: Augustinian Thoughts for Dark TimesMathewesCharles, The Republic of Grace: Augustinian Thoughts for Dark Times . 271 Pp., £12.99/US$20 , ISBN 978-0-8028-6508-3. [REVIEW]Robin W. Lovin - 2013 - Studies in Christian Ethics 26 (2):246-249.
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  11. Becoming Responsible in Christian Ethics.Robin W. Lovin - 2009 - Studies in Christian Ethics 22 (4):389-398.
    The works of H. Richard and Reinhold Niebuhr provide an appropriate starting point for renewed attention to the idea of responsibility in Christian ethics. While responsible choice and ‘the responsible society’ were important themes in ecumenical Protestant ethics in Britain and the US from the 1930s to the late 1950s, the idea has been neglected in recent decades. German theology, however, has considered Dietrich Bonhoeffer’s wartime writings on the ‘venture of responsibility’ and a biblical theology of judgment and responsibility in (...)
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  12. Cosmogony and Ethical Order: New Studies in Comparative Ethics.Robin W. Lovin & Frank E. Reynolds - 1987 - Journal of Religious Ethics 15 (1):131-131.
     
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  13. Christian Faith and Public Choices the Social Ethics of Barth, Brunner, and Bonhoeffer.Robin W. Lovin - 1984 - Fortress Press.
     
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  14. Christian Realism and the New Realities.Robin W. Lovin - 2008 - Cambridge University Press.
    Are religion and public life really separate spheres of human activity? Should they be? In this book, Robin W. Lovin criticizes contemporary political and theological views that separate religion from public life as though these areas were systematically opposed and makes the case for a more integrated understanding of modern society. Such an understanding can be underpinned by 'Christian realism', which encourages responsible engagement with social and political problems from a distinctive perspective. Drawing on the work of Rawls, Galston, Niebuhr, (...)
     
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  15. Christian Realism: A Legacy and its Future.Robin W. Lovin - 2000 - The Annual of the Society of Christian Ethics 20:3-18.
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  16. Empiricism and Christian Social Thought.Robin W. Lovin - 1982 - The Annual of the Society of Christian Ethics 2:25-44.
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  17.  9
    Moral Reason, Risk, and Comparative Inquiry: A Response to Francisca Cho.Robin W. Lovin - 1998 - Journal of Religious Ethics 26 (1):167-174.
    In her critique of ethical naturalism and ethical formalism as starting points for methods in comparative religious ethics, Francisca Cho correctly identifies formalism and naturalism as modern Western versions of moral rationality, and she shows us important commonalities that the debate between formalism and naturalism may obscure. Her proposal to treat the other as a "philosophical subject" does not, however, escape the limitations of naturalism and formalism. The antifoundationalist rejection of theory and generalization in favor of the particulars of moral (...)
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  18. Moral Traditions in Eastern and Western Christianity.Robin W. Lovin - 2001 - In Robin Gill (ed.), The Cambridge Companion to Christian Ethics. Cambridge University Press.
     
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  19.  7
    Niebuhr, Reinhold.Robin W. Lovin - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  20.  21
    Public Reason and the Future of Theological Ethics: Indications From the American Experience.R. W. Lovin - 2012 - Studies in Christian Ethics 25 (2):134-140.
    In recent years, public reason in the United States has narrowed to a focus on national security and economic stability. This marks the loss of an aspirational element that has been historically important in American public life, and it tends toward the privatization of all moral arguments, not just those that depend on theological claims. To maintain theological integrity, Christian public reasoning will have to become more distinctively Christian, simply because there will be less shared ground to occupy with others. (...)
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  21. Reason, Relativism, and Christian Realism.Robin W. Lovin - 1985 - The Annual of the Society of Christian Ethics 5:57-78.
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  22.  10
    Book Review:Doing Evil to Achieve Good. Richard McCormick, Paul Ramsey; Transition and Tradition in Moral Theology. Aw Charles E. Curran. [REVIEW]Robin W. Lovin - 1980 - Ethics 90 (4):614-.
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  23.  16
    Book Review:Someone, No One. Kenelm Burridge. [REVIEW]Robin W. Lovin - 1981 - Ethics 92 (1):176-.
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  24.  11
    Rights and Remedies: A Study of Desegregation in Boston.Preston N. Williams & Robin W. Lovin - 1978 - Journal of Religious Ethics 6 (2):137 - 163.
    The authors relate the major groups involved in the desegregation of Boston's public schools to divergent understandings of rights in America's political and religious traditions. After an initial historical review, the authors suggest that the desegregation controversy may be understood as a conflict between a natural law theory of rights which requires remedial action to correct injustices and a traditionalist theory which sanctions prevailing liberties. In Boston, one natural law position is represented by black parents and the Federal court's desegregation (...)
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