Sentences with phrase «in social ethics»

Zoloth has a B.A., a BSN and two M.A. degrees, as well as a Ph.D. in social ethics from the Graduate Theological Union in Berkeley, Calif..

Instead of discussing each point raised in detail, we shall deal with the authority of the Bible in social ethics by emphasizing two points.

All we are saying now in liberation theology is this: in the United States we've finally got to take Reinhold Niebuhr's pioneering step serious in theology as well as in social ethics.

Thus sin appears in a Reinhold Niebuhr boomlet as the note of Christian realism needed in social ethics; ignorance receives attention through «the epistemological privilege of the poor» or an action hermeneutics; death is addressed in the issue of nuclear winter.

Evangelicals, all claiming a common Biblical norm, are reaching contradictory theological formulations on many of the major issues they address — the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and most recently the Christian's response to homosexuality.

The writings of Harold Lindsell, Francis Schaefer, Bernard Ramm, Carl Henry, Clark Pinnock, Dick France, James Packer and others present a range of contradictory theological formulations on such issues as the nature of Biblical inspiration, the place of women in the church and family, the church's role in social ethics, and the Christian's response to homosexuality.

In this sense, one of the greatest present dangers to responsible moral discourse in social ethics is, I think, «moralism» and unrestrained idealism, which frequently operate to overcome these harsh realities I have described by attacking them — or worse, by simply ignoring them.

A Church That Can and Can not Change: The Development of Catholic Moral Teaching by john t. noonan, jr. university of notre dame press, 280 pp., $ 30 Doctrinal development follows a different course in social ethics than in the realm of revelation.

One of the biggest fallouts (to oversimplify) then was that conservatives cared about personal morality and not involvement in social ethics / issues of evil, while liberals cared about social ethics / issues but were seen as lax about morality.

Not exact matches

Shareholders, for example, according to SHARE's Peter Chapman, are and ought to be concerned about the «ESG» (ethics, social and governance) obligations of the companies they invest in.

It was the recession of the early 1990s that broke the back of the old social contract, says Bruce Mast, an Exeter, N.H., business consultant who has degrees in social psychology and ethics.

The authors emphasise that success in business is based on ethics, social and environmental responsibility, providing value to others, and people - centered marketing.

They willingly cheat and ignore privacy rules and data ethics in order to win,» said social media analyst Jonathan Albright, research director of the Tow Center for Digital Journalism at Columbia University.

I want to thank Brian for his tireless work ethic and sharing his drive campaigning as well as the many mornings, evenings and nights that he spent working toward the growth of social democracy in Alberta.

It's more important than ever to talk about ethics in research, especially as it pertains to social media.

Although I frequently find myself at odds with First Things over issues pertaining to economics and the role of government in public life, I usually find its critique of American social mores and ethics to be insightful and illuminating.

After a brief stint at Woman's College in North Carolina and a few years teaching «social ethics» at the Hartford Seminary, the relentless clacking of Berger's typewriter earned him a return ticket to the New School in 1963.

He asserts that the social pathologies noticeable in the underclass are there because «there are no ethics at the top of society.»

Though seminary faculties like to affirm, in principle, a relationship between Christian theology and the life of the church, academic theology tends to view the ministering congregation as an addendum to the really interesting issues of ethics, philosophical and political theology, or social policy.

Christine Pohl is professor of social ethics at Asbury Theological Seminary in Wilmore, Kentucky, and author of Making Room: Recovering Hospitality as a Christian Tradition (Eerdmans).

J. Philip Wogaman is professor of Christian social ethics at Wesley Theological Seminary in Washington, D.C.

In the name of Christ, modern Christian social ethics points to an eradication of the very poverty that Jesus blessed.

The sixties ushered in that option for social ethics at the expense ofdeeper theological symbolism.

Some recognize that Buddhism, at least in the form in which it has operated in China, Korea, and Japan, has failed to develop the kind of social ethic needed in the modern world.

First, a move to negate the communal - denominational approach to educational enterprise and to make intellectual dialogue among concerned teachers and post-graduate students of different religious and secular ideological faiths for exploring a new relevant common anthropology and social ethic in a pluralist India, central to the Christian college.

It was not in our modern sense of sociological utopianism; but it was something vastly profounder, a religious ethic which involved a social as well as a personal application, but within the framework of the beloved society of the Kingdom of God.

Moreover, because of his personal history, Keen has largely ignored matters of social ethics in his discussion of play, despite his desire to become Homo Tempestivus, that timely man who responds appropriately to life around him.

There have been more obviously religious eras, as in the medieval «age of faith» or the periods of the great revivals under Jonathan Edwards or Dwight L. Moody; it is doubtful that there has ever been a period of such general high Christian intelligence or deep commitment to Christian social ethics as in our own time.

Most fundamentally: how exactly do your eschatological views, particularly in teasing out these details, provide a well - supported basis for a Christian social ethic?

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

indicates clearly enough that our «social ethic» (what a lot of muddles are contained in the background to that truncated phrase!)

The pervasiveness of this emphasis can now be seen even in Christian social ethics, the field born out of the Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal social ethics, the field born out of the Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal social analysis has been critical of Protestantism's tendency to focus on personal piety.

Thus, what appears on the surface to be a secular and social problem is ultimately rooted in a deeply religious ethic.

My interest in democratic theory has been an attempt to find some way of getting a handle on the nature of Christian social ethics.

Birch and Cobb propose that to live out such an ethic one must act personally and politically to promote two complementary ideals: ecological sustainability in our relations to the rest of nature, and social justice among humans.

What interests me about the family is not the obvious social problems associated with it in contemporary life; nor am I particularly interested in the ethics of sexuality.

The doing of ethics involves the use of certain presuppositions and procedures for reflecting on moral and social questions in some sort of orderly fashion.

Thus the particular historical exigencies and social possibilities in our own age will necessarily affect the ways in which these values are translated into norms on such issues as women's rights, sexual ethics, social justice, property rights, energy policy or ecological concerns.

Broadly conceived, black theology asks not only about the metaphysical status of process theology, but also, and more importantly, can process theology illuminate social - political ethics in a way that contributes favorably to the liberation struggle?

Chastened by the Niebuhrs, those trained in ethics no longer sought to «Christianize» the social order.

The more America became the democratic society that the social gospelers so desired, the more difficult it became to do ethics in a theologically candid manner.

The way toward this integration has been indicated by Buber himself in his treatment of philosophical anthropology, psychology, education, ethics, social philosophy, myth, and history.

Marty has also influenced the ways in which I think about social ethics.

In fact, it can be argued (and I will, in what follows below) that the present divergences in social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics todaIn fact, it can be argued (and I will, in what follows below) that the present divergences in social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics todain what follows below) that the present divergences in social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics todain social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics today.

Sojourners (formerly called the Post American) gives voice to another opinion in evangelicalism concerning social ethics, one increasingly being felt by the wider community.

Too often, in that section of the evangelical community which stems from American revivalism and fundamentalism, discussion of social ethics passes over this foundational matter altogether, discussing instead only specific procedures.

While debate over the understanding of Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular culture is surfacing as the focus of controversy regarding homosexuality.

To stress love as one's motive for involvement encourages an overvaluation of voluntaristic structures as the key to Christian social ethics, and ultimately aborts rigorous structural involvement in society.

That contemporary evangelical ideas of social ethics are rooted in outside theological / ideological frameworks can perhaps be illustrated by comparing the four positions outlined above with that of California politics over the last twenty years.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.