Applied Christian Ethics addresses selected themes in Christian social ethics. Part one shows the roots of contributors in the realist school; part two focuses on different levels of the significance of economics for social justice; and part three deals with both existential experience and government policy in war and peace issues.

This book provides both a short history of Christian ethics and looks at itsbasic sources as they arise from Judaism, Greco-Roman ethics, andChristianity.

"This treatise on Christian ethics is one of the most thoughtful and comprehensive presentations of the subject we have had in many years.

"In this book (originally delivered as the John Albert Hall Lectures in Victoria, British Columbia) Terence Penelhum identifies what distinguishes the ethics of the Christian from the ethics of a secular world that commonly sees itself as having adopted Christian principles. He also tries to locate the understanding of human nature and its defects which is implied by Christian ethics. In both cases he maintains that there are continuities as well as sharp differences between (...) the moral attitudes and the experiences of secular people and those of Christians." "However, the author's remit extends beyond that of just clarification. In comparing one set of beliefs with others, and in assessing their truth, he tries to see how the Christian view of human nature should respond to the claims of other religions. This leads to a discussion of how the Christian perspective on our nature ought to be affected by the recognition that human nature is part of Nature as a whole. It is suggested that the continuities which exist between the religions and secular moral consciousness can help us to address some of the perplexities that our own place in Nature gives rise to in the Christian mind. The book contributes to a number of significant debates, in moral theology, philosophy, and interfaith dialogue."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

For Christian Ethics in Ukrainian Culture.

Should Christian ethics be an ecclesial or a nationalist project? This book addresses this question by tracing the development of an Augustinian and ecclesial approach to Christian ethics, noting the critiques the former brings against the latter, and assessing their merits.

The author asks, "Can Christianity still be the moral guide to our fast-changing western society, in its moral confusion and spiritual bankruptcy?" "What is Christian mority and what has it to offer to to the twentieth century man?" In answering these questions, he considers such topics as "Charity and Chastity", "The Family and Society", Crime and Punishment", "The Sanctity of Human Life", and "Peace and War". He has intended the book for the general reader, but hopes that it will (...) be used by students as back-ground reading. (shrink)

For more than a decade, the question of introducing teaching in Christian ethics schools has been relatively active in Ukraine. In fact, this problem arose literally in the early years of Ukraine's independence. In a number of regions, especially in Galicia, this course, with the appropriate support of local governments, has already become a component of school education. In general, this course is taught in almost all regions of Ukraine. However, with the exception of the Galician regions, this (...) teaching is rather episodic and fragmentary. (shrink)

One of the most common contemporary approaches for developing an ethics of artificial intelligence (AI) involves elaborating guiding principles. This essay explores the limitations of this approach, using the history of bioethics as a comparative case. The examples of bioethics and recent AI ethics suggest that principles are difficult to implement in everyday practice, fail to direct individual action, and can frequently result in a pure proceduralism. The essay encourages an additional attention to virtue, which forms the dispositions (...) of actors, directs them to valued ends, and encourages right action in particular situation to complement principles. Practices and professions like medicine or warfighting that already have rich traditions of reflection on virtue ethics will be especially fruitful fields for developing an AI ethics of virtue. (shrink)

This book explores some issues on the borderland between moral philosophy and Christian theology. Particular attention is paid to the issues at stake between liberals and communitarians and the dispute between realists, non-realists and quasi-realists. In the course of the discussion the writings of Alasdair MacIntyre, George Lindbeck and Stanley Hauerwas are examined. While sympathetic to many of the typical features of post-liberalism, the argument is critical at selected points in seeking to defend realism and accommodate some aspects of (...) liberalism. The position that emerges is more neo-Barthian than post-liberal. In maintaining the distinctiveness of Christian ethics and community, the book also seeks to acknowledge common moral ground held by those within and without the church. (shrink)

This essay introduces this special issue on virtue ethics in relation to military AI. It describes the current situation of military AI ethics as following that of AI ethics in general, caught between consequentialism and deontology. Virtue ethics serves as an alternative that can address some of the weaknesses of these dominant forms of ethics. The essay describes how the articles in the issue exemplify the value of virtue-related approaches for these questions, before ending with (...) thoughts for further research. (shrink)

Christian Ethics: The Basics sets out clearly and critically the different ways that Augustine, Aquinas and Luther continue to shape ethics today within and across Christian denominations. It assumes no previous knowledge of the subject and can be read by religious believers and non-believers alike. Readers are introduced to Christian ethics from the ground up before being invited to consider some of the most controversial but important questions facing people across the world today. Topics (...) addressed include: Social justice War and peace Migration/immigration Climate change Euthanasia Same-sex marriage Religiously-inspired violence Biotechnology Abrahamic ethics Concise, readable and authoritative, this is the ideal primer for anyone interested in the study of religious ethics and Christianity. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This book argues that Christian ethics urgently needs the category of tragic dilemmas. The author argues for a definition of tragic dilemmas that responds to philosophical concerns in a Christian context, using insights from the Protestant and Roman Catholic traditions, and in light of psychological evidence of moral injury after combat. Jackson-Meyer suggests that in a tragic dilemma an agent deliberates on, with sufficient knowledge, an issue that involves non-negotiable moral requirements in line with Christian obligations (...) to protect human life and the vulnerable. The agent is morally responsible for the harm caused and/or the obligation not acted upon. However, culpability is mitigated due to the constraints of the situation as long as the agent acts with, what Aquinas calls, "repugnance of the will." Tragic dilemmas are often the result of sin, a reality to which the Augustinian tradition is keenly attuned. When involvement in a tragic dilemma produces emotional harm, this has the power to undermine character because passions and the moral life are inextricably related. In turn, the agent's life is marred. In light of this harm, it is incumbent on Christian communities to offer opportunities for moral healing after tragic dilemmas. (shrink)

Christian Ethics Introduced asks why humans count as ends in themselves. The biblical answer was/is that humans have standing--inherent worth--as creatures in the image of God. This traditional answer yielded to seventeenth and eighteenth century enlightenment secularism. To these secularists, human reason promised to be a surer and more peaceable foundation for a just culture than religion. Human rationality--the light of human reason--would enlighten and improve the human condition. Two world wars and more realistic trends in new social (...) sciences created not just awareness of human irrationality but fostered skepticism of sound foundations for morality and justice. It seemed that both traditional religion and enlightened reason fell short of what had been hoped. And the cause of failure may not lie in traditional religion or in human irrationality. Rather, the problem might lie in human conduct. Specifically, it may lie in the human inclination to favor self over others, of the "me" outranking the "we." Christian responses to the human failure to live a moral and just life recognize the persistence of immoral conduct, acknowledge it in regard to oneself, ask for forgiveness, and make amends and peace with God and with those wronged. (shrink)

Christian ethics is a most perplexing subject. This Guide takes the reader through the most fundamental issues surrounding the question of Ethics from a Christian perspective: Is ethics a meaningful topic of discourse and can there be such a thing as an ethical argument or ethical persuasion? What is the meaning of the adjective in Christian Ethics?Could right behavior be different for Christians than it is for others? Can we turn to the Bible (...) for help? Does the Bible tell us what to do, or give us insight into the good we should aim to achieve, or give us a narrative by which to live? Is it best to think of ethics as a matter of duty, or good, or excellence? If we take the virtue line and say that ethics is about human excellence, doing well as a human being or succeeding at being a good human being then what will we say about humans who cannot achieve excellence? The virtue approach leads us to place friendship as the goal of ethics. (shrink)

This book addresses such key ethical issues as euthanasia, the environment, biotechnology, abortion, the family, sexual ethics, and the distribution of health care resources. Michael Banner argues that the task of Christian ethics is to understand the world and humankind in the light of the credal affirmations of the Christian faith, and to explicate this understanding in its significance for human action through a critical engagement with the concerns, claims and problems of other ethics. He (...) illustrates both the distinctiveness of Christian convictions in relation to the above issues and also the critical dialogue with practices based on other convictions which this sense of distinctiveness motivates but does not prevent. The book's importance lies in its attempt to show the crucial difference which Christian belief makes to an understanding of these issues, whilst at the same time demonstrating some of the weaknesses and confusions of certain popular approaches to them. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics in a Technological Age by Brian BrockDavid W. GillChristian Ethics in a Technological Age Brian Brock Grand Rapids, Mich.: Eerdmans, 2010. 408 pp. $34.00Brian Brock is a lecturer in moral and practical theology at the University of Aberdeen, Scotland, and the author of Singing the Ethos of God: On the Place of Christian Ethics in Scripture (Eerdmans, 2007). Christian (...) class='Hi'>Ethics in a Technological [End Page 188] Age was originally Brock’s doctoral thesis at King’s College, London. Brock begins by highlighting and finding wanting the modern practice of “technology assessment” as epitomized in the establishment of the US Office of Technology Assessment in 1972. We live in a world, a milieu, of ever-multiplying new technologies and technological artifacts. “Technology assessment” attempts to evaluate their impacts as thoroughly as possible through scientific, managerial methods. Costs and benefits, benefits and harms, short-term and long-term, near and distant effects: how can we measure what we know and extrapolate to what we need to know?In part 1 Brock engages in some detail the thinking of Martin Heidegger, George Grant, and Michel Foucault on technology. Although Heidegger and Foucault in particular are not ultimate authorities for Brock, his chapters on their work provide a helpful philosophical critique of the inadequacies of today’s narrow managerial approaches to technological assessment. The real problems lie much deeper: in the ways technology reflects and restructures our whole way of thinking about life, materiality, subjects and objects, and means and ends.Having used Heidegger, Grant, and Foucault to unmask the complex reality of technology in the modern era, Brock turns in part 2 to Augustine, Karl Barth, and Bernd Wannenwetsch to try to build a Christian theological ethics of technology and work that will, in the end, provide a richer texture for our interactions with the questions raised by new technologies. In briefest terms, he argues that our questions and judgments about technology should arise within the church gathered for worship rather than within the management team gathered for measurement of effects. It could be said that in the former it is God who questions technology whereas in the latter technology and its servants constitute an implicit challenge to God and the world external to themselves.Brock’s study will be of particular interest to students of his primary six sources: Heidegger, Grant, Foucault, Augustine, Barth, and Wannenwetsch, whose ideas and quotations dominate the pages of this book. Without any doubt Christian Ethics in a Technological Age is a significant work that deserves careful consideration in graduate seminars and among specialists in the field; nonetheless, I have three criticisms. First, the work would have been much stronger if it demonstrated awareness and understanding of the work of Jacques Ellul, Carl Mitcham, Albert Borgmann, and other leading thinkers in this arena. Second, Brock’s writing style (long, complex Germanic sentence structures, eccentric vocabulary choices such as the recurrent use of “purchase”) gets in the way of successful communication—especially with the very managers and technologists he presumably would like to influence. Third, while sympathizing with his rejection of managerial formulas for analysis, some much more concrete and practical counsel on the implications of his position would have been [End Page 189] helpful. How do trust and trustworthiness get reestablished? How does a worshipping congregation hear God’s guidance about its particular engagements with technologies? We have some eloquent statements of the concepts but little by way of illustration or example.David W. GillGordon-Conwell Theological SeminaryCopyright © 2013 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems and narrow (...) objectivist theories. Following the antifoundationalist ethical methods of postmodern approaches to reality and morality in chapter 1 and a moderate defense of realism in chapter 2, Jung attempts to save both objectivity and de-feasibility of moral realistic accounts, offering some modern reinterpretations of moral realism in chapters 3 and 4. All these forms of Wittgensteinian conceptions of realism unsatisfactorily lead to infinite regress in justifying claims because they are grounded only in the wishes, interests, and sentiments of the individual culture and society (60).After a brief introduction to the unique role of emotions in ethical theories, his investigation leads to reconciliation between objectivist naturalistic ethics [End Page 192] and theological forms of ethical theories. Theological ethicists can remain committed to intuitionism (objectivist and naturalistic forms of common morality) refined by particular religious expressions of morality (112). Intuitionism, broadly defined in chapter 7, is described as "initial appearances" (118); moral truths, according to Jung's intuitionist account, are "mediately self-evident" (128), not "immediately," because it still requires careful reflection and cognitive searching for objectivist grounds of morality. Jung's affirmation of the plausibility of intuitionism seems to be a final blow to all forms of postmodern and skeptical accounts of antifoundationalist forms of ethical theories; he successfully defends an intuitionist account of morality against its naturalist and religious critics.The last chapter offers three types of relationship between commonsense morality and Christian morality. The identity model reduces Christian morality to commonsense morality. The two-tier model considers Christian morality to be a superior form of morality with instrumental value of commonsense morality. And, finally, integration, Jung's favorite model, considers commonsense morality as neither identical nor subordinate but central to Christian morality (163). With this he affirms that Christian morality is unique not because of differences in moral beliefs but because "it is fully committed to recognizing the oneness of humanity and the universally accessible nature of basic moral truths for all human beings" (166). Jung's reflection is exceptionally insightful. Building the case as a good lawyer, he leads us to the defenseless nature of constructivist postmodern moral theories and their revisions as well as to a commitment of Christian morality to the objective commonsense morality. On this view, even heroic moral acts based on obedience to God (such as Christian sacrificial love) might be compatible with commonsense morality. It is surprising, however, that Jung never consulted or quoted Bernard Gert's account of the common morality, especially when discussing differences between moral duty and ideals (167). Additionally, Jung's argument that Christian morality is unexceptional since moral knowledge can be obtained through multiple sources in which God also reveals his will (178) does not sufficiently probe into the distinctiveness of God's sometimes radical demands of Jews/Christians (e.g., Abraham's sacrifice of Isaac), which come not from intuitionist accounts of objective natural reason or common sense but from faith. Christian saints are not heroes of general moral example but heroes of faith, a qualitatively different realm of human experience. Still, audiences interested in all aspects of ethics will greatly benefit from this superb engagement with recent discussions. [End Page 193]Aleksandar S. SantracWashington Adventist UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

A broad introduction to Christian ethics based on a covenantal understanding of Christian life rooted in Scripture.

Christian ethics applied to economics and business has a long tradition. This dates back at least to the thirteenth century, with noteworthy developments in the four following centuries and again in the last century. Christian faith and reason intertwine to bring about principles, criteria, and guidelines for action and a set of virtues with relevance for economic activity. Christian spirituality, with 2000 years of history, has been embedded in Christianity from its beginning, but the application to (...) modern business activity is relatively recent. This article introduces a special issue which, we hope, will make its own small contribution to the developments of both Christian ethics and spirituality in the leading business organizations. After a short historical overview and a consideration of the current situation of Christian ethics and spirituality in business, we introduce the papers selected for this issue. (shrink)

Human rights language is often used as a universal benchmark for moral criticism. However, its philosophical basis has been seriously questioned. The purpose of this study is to investigate the contributions of Christian ethics (1) to the reconstruction of a plausible conception of a human right and (2) to the elaboration of a satisfying justification of human rights. Three different Christian ethical models of human rights are set forth and evaluated.

Christian Ethics and Commonsense Morality goes against the grain of various postmodern approaches to morality in contemporary religious ethics. In this book, Jung seeks to provide a new framework in which the nature of common Christian moral beliefs and practices can be given a new meaning. He suggests that, once major philosophical assumptions behind postmodern theories of morality are called into question, we may look at Christian morality in quite a different light. On his account, (...) Christian morality is a historical morality insofar as it is rooted in the rich historical traditions of the Christian church. Yet this kind of historical dependence does not entail the evidential dependence of all moral beliefs on historical traditions. It is possible to argue for the epistemic autonomy of moral beliefs, according to which Christian and other moral beliefs can be justified independently of their historical sources. The particularity of Christian morality lies not in its particular historical sources that also function as the grounds of justification, but rather in its explanatory and motivational capacity to further articulate the kind of moral knowledge that is readily available to most human beings and to enable people to act upon their moral knowledge. (shrink)

Introduction to the study of African Christian ethics -- Foundations of contemporary African ethics -- Foundations of Western ethics -- Foundations of Christian ethics -- Foundations of African Christian ethics -- Applying African Christian ethics -- Church and state -- War and violence -- Strikes -- Poverty -- Corruption -- Fund-raising -- Procreation and infertility -- Reproductive technologies -- Contraception -- Polygamy -- Domestic violence -- Divorce and remarriage -- Widows (...) and orphans -- Rape -- Incest -- Prostitution and sex trafficking -- Female circumcision -- Homosexuality -- HIV/AIDS -- Abortion -- Euthanasia and infanticide -- Strikes and medical services -- Drug and alcohol abuse -- Witchcraft. (shrink)

Christian Ethics for a Digital Society looks at how we live in an increasingly digital world. From sexting to hashtag activism like the #metoo movement, technology has entered both our private and public lives in a deep way. Far from hand-wringing about the dangers of technology, Christian Ethics for a Digital Society offers pragmatic wisdom on how to live thoughtfully today. Instead of just worrying about the next technological gadget or app, it's time we consider what (...) Christianity has to offer a world increasingly reimagined in a digital landscape. This book provides a new perspective on how to assess digital technology use, development, and expansion through a lens of Christian values. The purpose of this book is to begin a conversation about the massive ecosystem change that digital technologies push in our lives through a focus on the ethics of everyday practices. (shrink)

In Fundamental Christian Ethics, Daniel Heimbach draws from decades of research and scholarship to introduce the field of Christian ethics in a comprehensive manner while showing how it dialogues with modern-day ethical topics and issues.

This book introduces Christian ethics from a theological perspective. Philip Turner, widely recognized as a leading expert in the field, explores the intersection of moral theology and ecclesiology, arguing that the focus of Christian ethics should not be personal holiness or social reform but the common life of the church. A theology of moral thought and practice must take its cues from the notion that human beings, upon salvation, are redeemed and called into a life oriented (...) around the community of the church. This book distills a senior scholar's life work and will be valued by students of Christian ethics, theology, and ecclesiology. (shrink)

This book surveys the major thinking about Christian ethics as found in books published or distributed in the United States from the mid-sixties to the end of the seventies. In the first half of the book, Professor Long updates the analysis he first expounded in 1967 in his widely praised study, A Survey of Christian Ethics. Part one examines the literature dealing with moral reasoning, thinking about laws and codes, and ethics done in terms of (...) situations and relationships. Part two examines published work that stress the importance of institutions, politics in operational terms, and efforts to think of Christian fidelity as expressed in special communities outside or opposed to the civic mainstream. In part three Professor Long examines works concerned with the nature and function of the moral agent, covering such topics as attention to virtue and character, the nature and role of conscience, and thinking about the implications of moral development theory. Part four describes three new frameworks for doing ethics that have been developed during the last fifteen years: vocational ethics and policy studies; liberation theology; and comparative religious ethics. (shrink)

This introductory textbook presents Christian philosophical and theological approaches to ethics. Combining their expertise in philosophy and theology, the authors explain the beliefs, values, and practices of various Christian ethical viewpoints, addressing biblical teachings as well as traditional ethical theories that contribute to informed moral decision-making. Each chapter begins with Words to Watch and includes a relevant case study on a vexing ethical issue, such as caring for the environment, human sexuality, abortion, capital punishment, war, and euthanasia. (...) End-of-chapter reflection questions, illustrations, and additional information tables are also included. (shrink)

In Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts experts from various fields analyze the process of transformation of early Christian ethics because of the ongoing interaction with Jewish, Greco-Roman and ...

Foundations of Christian ethics -- What is Christian ethics? -- Frames of reference -- Christian ethics and moral philosophy -- Christian ethics and the ethics of Christendom -- Christian ethics and the churches -- Christian ethics and the Bible -- Christian ethics and the New Testament -- The covenant, the law, and the prophets -- The covenant -- The law -- The prophets -- Jesus and (...) the Old Testament -- The ethics of Jesus -- What did Jesus teach? -- Eschatology and ethics -- The ethics of compromise -- Ethical perspectives of the early church -- The law and the gospel -- The kingdom and the Christian community -- The gospel and social institutions -- God, sin and Christian character -- God and Christian character -- The Christian virtues -- The nature of sin -- Some illustrations -- Victory over sin -- Duties to self and society -- Duty to self -- Duties in interpersonal relations -- The larger society -- Problems of social decision -- Marriage and the family -- The primacy of the family -- Jesus and the family -- Is monogamy essential? -- Foundations of Christian family life -- Divorce -- The ethics of economic life -- The economic ethics of the New Testament -- The Christian view of property -- The Christian view of work -- What is economic justice? -- Christianity and the race problem -- Biblical foundations -- The causes of race prejudice -- Effects of race prejudice -- Proposals for Christian action -- The Christian conscience and the state -- What is the state? -- Our biblical and theological base -- Love and justice -- Love and coercion -- Liberty, equality, and democracy -- War, peace, and international order -- Basic Christian foundations -- Points of convergence in Christian opinion -- Pacifism and nonpacifism -- Christian ethics and culture -- What is culture? -- Biblical and theological foundations -- Science, art, and education -- Index. (shrink)

The filial relationship between Christian ethics and Comparative Religious Ethics (CRE) need not be perniciously distortive and can be salutary for comparative work. I suggest that the suspicions about CRE as a disguised form of a “Christian ethical enterprise” are overstated and that we can appreciate the value of the legacy of Christian ethics for comparative work in the focal themes of emancipatory criticism and common morality. Both of these themes, even if influenced by (...) Christian ethics, reflect more universal social‐moral problems that can be discerned in cross‐cultural contexts. (shrink)

This book surveys the major thinking about Christian ethics as found in books published or distributed in the United States from the mid-sixties to the end of the seventies. In the first half of the book, Professor Long updates the analysis he first expounded in 1967 in his widely praised study, A Survey of Christian Ethics. Part one examines the literature dealing with moral reasoning, thinking about laws and codes, and ethics done in terms of (...) situations and relationships. Part two examines published work that stress the importance of institutions, politics in operational terms, and efforts to think of Christian fidelity as expressed in special communities outside or opposed to the civic mainstream. In part three Professor Long examines works concerned with the nature and function of the moral agent, covering such topics as attention to virtue and character, the nature and role of conscience, and thinking about the implications of moral development theory. Part four describes three new frameworks for doing ethics that have been developed during the last fifteen years: vocational ethics and policy studies; liberation theology; and comparative religious ethics. (shrink)

In contemporary reflection on Christianity and politics, the work of realist, witness, and feminist theologians has been done in isolation--that is, each school has largely pursued its projects without incorporating the insights of others. Christian Ethics at the Boundary offers the first approach to public and political theology developed at the boundaries that separate these approaches.

One of the primary aims of Christian ethics is to discover how we can convert our work toward God's purposes so that God can make our work holy. In this book, Gaines illuminates this topic as something the people of God can use to reorient our lives toward the way of Jesus and the mission of God in the world. Christians are called to action in God's created world, which is why reasoning engages practice in the chapters of (...) this book so that Wesleyan readers can think and act morally in ways that are faithfully Christian and holy in response to the leading of God. (shrink)

Starting at the beginning: what's so good about being good? -- Theological ethics: where does morality come from? -- Cultural views of morality: why can't we make up our own moral rules for ourselves? -- Making ethical decisions: when I'm in a moral dilemma, what do I do? -- Abortion: how can you say that a pregnant seventeen-year-old, for whom having the baby will ruin her life, is doing something wrong by having an abortion? -- Reproductive technologies: what do (...) you say to infertile couples about the hi-tech ways to have a baby? -- Genetics and biotechnology: what do you tell couples who want to use biotechnology to produce designer children? -- Death, dying, and assisted suicide: don't people have a fundamental right to die? -- Capital punishment: isn't the death penalty a barbaric holdover from uncivilized cultures that should be done away with today? -- War and morality: in view of the Bible's teaching to love your enemies, why isn't every Christian a pacifist? -- Sexual ethics: shouldn't people be able to love and have sex with whomever they choose? -- Christian ethics, economics, and the workplace: how does my work connect to my spiritual life and my service to God? (shrink)

The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that (...) both believers and secular people must move towards new forms of solidarity if they are to live good lives together. Hollenbach proposes a positive vision of how a reconstructed understanding of the common good can lead to better lives for all today, both in cities and globally. This interdisciplinary study makes both practical and theoretical contributions to the developing shape of social, cultural, and religious life today. (shrink)

This book steers readers through these issues, providing a clear and decisive history of the main figures and texts in Christian ethics.

The author explains in 42 thorough chapters what the Bible says about ethical questions regarding marriage, government, abortion, and dozens of other issues in this highly practical, biblically based volume on Christian ethics.

Science and technology are undergoing rapid development and progress. It is due to the increasing number of modern inventions. Among the technological discoveries that are very important are in the medical field. With modern medical equipment, the suffering of a patient can be reduced. But in reality, there are still some patients who have severe suffering. Patients who experience prolonged illness invites empathy from the family. To relieve his suffering, the family who could not bear to see his condition asked (...) the doctor to take actions that could shorten the patient's life, this kind of action in the medical world is known as euthanasia. This study aims to find out how the study of active euthanasia in the view of Christian law. This study is a literature review using an ethical-theological approach by studying books and scientific works related to the discussed problem. (shrink)