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161.
Kate Ward 《The Journal of religious ethics》2014,42(2):216-242
This essay presents Augustine as a rich ethical resource on issues of wealth and poverty. Contrary to prevalent views that he had little to say on issues of economic justice, Augustine decries wealth as morally dangerous, promotes the agency of the poor in advocating for themselves with the wealthy, and supports distributive justice. Augustine envisions an interdependent Christian community where the wealthy not only help the poor, but rely on the poor to help them achieve salvation by “bearing their goods to heaven,” as Augustine describes the receipt of alms. Augustine's view of wealth's moral danger is an apt resource for ethicists interested in virtue. His insistence on poor people's moral agency and interdependence among poor and wealthy speak to pressing issues of justice in today's unequal societies. 相似文献
162.
Bonnie Kent 《The Journal of religious ethics》2013,41(1):112-136
In the history of ethics, it remains remains unclear how Christians of the Middle Ages came to see God‐given virtues as dispositions (habitus) created in the human soul. Patristic works could surely support other conceptions of the virtues given by grace. For example, one might argue that all such virtues are forms of charity, so that they must be affections of the soul, or that they consist in what the soul does, not anything the soul has. Scholars usually assume that the explanation lies in the impact of Aristotle's philosophy on medieval theology. This essay argues that the dispositional account of God‐given virtues was already entrenched by the end of the twelfth century and probably owes more to the influence of Augustine's treatise On the Good of Marriage. 相似文献
163.
Shanta Premawardhana 《The Journal of religious ethics》2011,39(2):223-245
The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms “greed as violence” and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious leaders, theologians, and ethicists, by their very station in life, are not able to effectively listen to the voices of the poor and marginalized people of the world. Self‐critically examining the mainstream traditions within Christianity for its allegiance to empires, the article calls for engaging the alternative, rather than the mainstream traditions within religions whose interpretations of Scripture have provided insights that are at variance with the mainstream. It calls those who engage in this work to be double‐headed: to examine others' beliefs from the perspective of the other—while continuing to be rooted in one's own center—and to recognize that the voices of those in poor or marginalized communities are inaccessible, unless those who are poor themselves become the mediators of dialogue. 相似文献
164.
Bernard E. Rollin 《Zygon》2007,42(3):643-648
This essay is a critical response to Neville Cobbe's article “Cross‐Species Chimeras: Exploring a Possible Christian Perspective.” New technologies, particularly biotechnologies, raise major concerns in society. In the absence of good ethical thinking on these issues, bad ethical thinking becomes regnant. Two common types of bad ethical thinking are (1) confusing whatever disturbs people with genuine ethical issues and (2) confusing religious issues with ethical ones. Cobbe's article commits the former type of error with regard to the possibility of a mouse created with human brain neurons. I analyze and discuss that error and also raise questions about Cobbe's attempt to analyze the creation of chimeras from a Christian perspective. 相似文献
165.
Mark Totten 《The Journal of religious ethics》2003,31(3):443-462
Although often neglected, Luther's concept of unio cum Christo in justification is a fruitful model for integrating faith and ethics. According to this model, the Christian is justified in union with Christ who is present in faith. Since Christ is the incarnation of God's self‐giving love, the Christian united with Christ will in turn love her neighbor. This model of integration reveals an intrinsic connection between faith and ethics. Justification concerns not only the dyad of self and God, but also the self's relations with other persons. For Luther, loving the neighbor completes justification. Nonetheless, in both Luther's writings and for the purposes of constructive ethics, unio cum Christo is best understood not as an exhaustive account of integration, but as a helpful model for illuminating certain theological commitments, especially the importance of neighbor love to the God‐relation. 相似文献
166.
Kerry William Benton 《Journal of religion and health》2008,47(3):314-325
Papua New Guinea has experienced a growing HIV/AIDS epidemic. The Christian Churches have played a vital role in responding
to HIV, through community support, encouragement and social change. Strong, effective Church leadership can help create safe
environments of care and support for those infected and for prevention of HIV. Method A series of trainings in capacity development for clergy were undertaken by the National AIDS Council Secretariat (NACS)/National
HIV/AIDS Support Project (NHASP). Results A model “Church’s Response to HIV and AIDS in a Care Continuum” was developed to assist the training. This paper discusses
the model and the lessons learned.
Kerry William (Kim) Benton is a Senior Fellow, Centre for International Health, Burnet Institute; Member of Australian Psychological Society; and currently Country Representative for Burnet Institute in Myanmar. As an Anglican Priest and Health Psychologist, Kim Benton was Faith-Based Advisor to the PNG National AIDS Council Secretariat/National HIV/AIDS Support Project, 2004–2006. He has provided training in HIV prevention education and behaviour change; faith-based initiatives; counselling and care; planning and program development to Government and NGO programs in the Asia-Pacific region since 1996. 相似文献
Kerry William (Kim) BentonEmail: |
Kerry William (Kim) Benton is a Senior Fellow, Centre for International Health, Burnet Institute; Member of Australian Psychological Society; and currently Country Representative for Burnet Institute in Myanmar. As an Anglican Priest and Health Psychologist, Kim Benton was Faith-Based Advisor to the PNG National AIDS Council Secretariat/National HIV/AIDS Support Project, 2004–2006. He has provided training in HIV prevention education and behaviour change; faith-based initiatives; counselling and care; planning and program development to Government and NGO programs in the Asia-Pacific region since 1996. 相似文献
167.
Discipleship and Spirituality from a Christian Perspective 总被引:1,自引:1,他引:0
Thomas V. Frederick 《Pastoral Psychology》2008,56(6):553-560
Spirituality is an important aspect of being a human. One may approach this topic from a purely psychological or religious
perspective. In this paper, it is argued that spirituality as defined from a purely psychological perspective is inadequate
to capture the depth of this human experience because it misses the core of spirituality—discipleship. Following Foster’s
(1998) Streams of Living Water, it will be argued that discipleship is the core of Christian spirituality, and each of these streams provides an important
context for fostering one’s relationship to the transcendent. 相似文献
168.
Christopher Hamilton 《Ethical Theory and Moral Practice》2008,11(2):181-195
Raimond Gaita’s work in moral philosophy is unusual and important in focusing on the concept of sainthood. Drawing partly
on the work of George Orwell, and partly on the life and work of Simone Weil, as well as on further material, I argue that
Gaita’s use of this notion to help make sense of the concept of human preciousness is unconvincing, not least because he does
not properly explore the figure and psychology of the saint in any detail. I relatedly argue that the notion of human preciousness
in question is implausible and, in some ways, sentimental. I also explore Gaita’s concept of “speaking personally” in moral
philosophy, and suggest that matters here are a great deal more complicated than he supposes.
相似文献
Christopher HamiltonEmail: |
169.
David Heywood 《Journal of Beliefs & Values》2008,29(3):263-272
Despite its influence, James Fowler's theory of faith development is in need of fundamental reappraisal. Doubts over Fowler's use of a structural model of human development and the adequacy of his research techniques have been added to in recent years by his inadequate response to the challenge of post‐modern thought. It is suggested that, despite Fowler's position, key elements of the theory are very much in tune with post‐modern thought and if the abandonment of the theory's underlying structuralism were to be allowed, these might be taken to point a constructive way forward. 相似文献
170.
Tim Hutchings 《Journal of Contemporary Religion》2017,32(2):205-219
This article analyses two ‘digital Bibles’, products that allow the user to engage with the Bible through the screen and speakers of his/her mobile phone, tablet or computer. Both products, ‘YouVersion’ and ‘GloBible’, have been created by Evangelical Christian companies. I argue that both are designed to train the user in traditional Evangelical Christian understandings of the work of reading. Digital media offer new opportunities to guide and influence the user, and this article applies the concepts of ‘persuasive technologies’ and ‘procedural rhetoric’ to analyse the design intentions of the two digital Bibles. This approach helps us to appreciate the significance of the material form of a sacred text as a vehicle for religious socialisation and raises important questions about the potential for digital media to re-shape traditional relationships of power in Evangelical Christian communities. 相似文献