The final chapters emphasize how pertinent Sayers» doctrinal explanations and
theological work ethic remain for today's believers» a call to the spiritual adulthood demanded by the Letter to the Hebrews.
Not exact matches
Noddings» answers to these questions have won her praise in feminist and leftwing circles; her book is hailed by Rosemary Ruether and Daniel Maguire as an «important contribution to philosophical
ethics» and a
work that should be «significant» in
theological seminaries.
Much of my
work in Character and the Christian Life (Trinity University Press, 1975) is an attempt to articulate a philosophical psychology (the self as agent) sufficient to support these claims for the importance of character in
theological ethics.
Political
ethics as a central
theological discipline now has a new intellectual identity and dignity, and many of today's young «political theologians» owe their ancestry to his creative
work.
The civic vitues of the Protestant
work ethic; not the
theological virtues of faith, hope and love have become the basis for moral guidance in the American Church (es).
Nevertheless, Bonhoeffer's
theological writing came to an unplanned and untimely end, and the book on
ethics that he expected to be his most important
work was left in fragments — 13 manuscripts and 115 handwritten notes.
A doctrine of creation that gives
theological justification to human rights; the history of exodus and covenant; the ministry of Jesus Christ; the
ethic of care for the stranger; and the stories of women in the Bible are all fruitful resources for liturgies of healing and for the
work of securing justice.
We shall then be ready to consider the positive implications of this
theological perspective in which the creative and the redemptive
work of God are affirmed together, for Christian
ethics, for Christian politics, and for the life of the spirit when the Christian commitment becomes a way of meeting both life and death.
While much of the
work in process thought has been carried on by theologians and the field of the author of the book is
theological ethics, the sometimes lengthy discussions of a
theological nature serve to illustrate the comprehensiveness of the process - relational vision.
The Holy Trinity is God, Church and Country; not Father, Son and Holy Spirit and the civic virtues of the Protestant
work ethic have replaced the
theological virtues of Faith, Hope and Love.
Konrad Raiser, now General Secretary of the World Council of Churches, uses it to describe, a change in
theological perspective which affects the whole range of ecumenical
work.1 His colleague and former student Martin Robra applies it specifically to a change in perspective on social
ethics in World Council
work.2 K.C. Abraham describes it as a change in
theological and ethical perspective brought about by the participation of the Third World in the ecumenical movement.3 They all make important points.
But any
theological rehabilitation of the
work ethic must acknowledge the new global context of paid employment.
But, for the moment, let us presume that it is, say, 6o percent correct — too high in my judgment, but not a bad percentage for a
theological ethic trying to
work with vast themes and complex data and adequate to our thought experiment.
Julia Ahlers is
working on a master's degree in land
ethics at United
Theological Seminary in New Brighton, Minnesota, and is a writer and editor for St. Mary's Press in Winona.
The historical, etiological and
theological meaning of the covenant in relation to the patriarchs (Genesis 12 - 50), the Sinai decalogue (Exodus 19 - 20), the Covenant Code (Exodus 2:1 - 24), the
work and person of Moses (Exodus 32 - 34), the priestly cultus and
ethic (Leviticus 16, 19, 23 - 26), the narratives of wilderness and occupation (Numbers 5 - 6, 11 - 17, 20 - 24; Joshua 1 - 12, 23 - 24).