Dissertations / Theses: 'Christian ethics'

1

White, John Bentley. "Sport and Christian ethics : towards a theological ethic for sport." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5992.

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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.

2

Rusthoven, James Jacob. "A Christian covenantal ethical model for biomedical ethics : an alternative to principles-based ethics." Thesis, University of Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550308.

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Biomedical ethics has been dominated for over three decades by the central principles of autonomy, beneficence, nonmaleficence, and justice. These form the pillars of the principles- based ethical framework developed and promoted by Tom Beauchamp and James Childress. Despite its dominance, this framework for bioethical thinking, discourse, and decision-making has been widely criticized by bioethicists from many belief traditions. Such criticism has often focused on its minimalist preoccupation with procedural clarity, its lack of moral content, and its inattentiveness to relational aspects of biomedical ethics. For Christian bioethicists, its lack of grounding in Scripture and in the relationship between God and humankind are particularly problematic. Some Christian ethicists have suggested that the biblical notion of covenant gives normative direction to medical relationships as well as extratemporal, presuppositional grounding for meaningful bioethical thinking and action. The biblical covenantal theme describes the relationship that God established with human beings at creation as one that is a common relational link for all human relationships. Just as God offered his gift of covenantal promise and binding relationship in return for obedience to him, human relationships can develop and flourish if modeled after such covenantal giving toward fellow human beings. A biblical covenantal ethic recontextualizes bioethical principles within the relationality inherent in medicine. Patient autonomy is transformed into birelational sensitivity and giving, beneficence becomes a principle of care as the core of medicine, the minimalist necessity for nonmaleficence disappears, and justice is grounded in the claim that every human being deserves selfless care as an image-bearer of God. This covenantal ethic can fulfill the search for covenantal relationships in medicine, providing deeper understanding of true beneficence by meeting the needs of other vulnerable human beings.

3

Markham, Ian S. "Plurality, truth and Christian ethics." Thesis, University of Exeter, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240363.

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4

Brown, Stephen C. "The ethics of Christian preaching." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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5

Neequaye, George Kotei. "Towards an African Christian ethics for the technological age : William Schweiker's Christian ethics of responsibility in dialogue with African ethics." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40195.

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Technology has several advantages, but the growing fear is that the power of human beings over nature through technology is growing in an alarming rate so that, if not checked with a new ethics of responsibility, we may be heading to the destruction of nature and the annihilation of humanity. In response to this fear, Hans Jonas set a whole new debate into motion, both in Germany and America, when he argues (in his book entitled, The imperative of responsibility: In search of ethics for the technological age (1984) that the existing approaches to philosophical ethics, including theological ethics, are inadequate since they do not tackle the serious issues produced by the rapid expansion of modern technology. He then asserts that we must make a concerted effort to develop a theory of responsibility, so that humanity could be salvaged from future extinction. Whereas Jonas denies that religion could form the basis of a universal ethics of responsibility, Schweiker strives to prove him wrong by producing a Christian version of an ethics of responsibility from that of Jonas. Using Schweiker’s formulation of a Christian ethics of responsibility, this researcher aims at taking the debate to another level by engaging his Christian ethics of responsibility with African ethics to come out with an African Christian ethics of responsibility. The reason why we are formulating an African Christian ethics of responsibility is that if Africa is seen as the fastest growing Christian continent in the world, then formulating an African Christian ethics of responsibility is worthwhile since such an ethics addressing the negative impact of modern technology will be available and accessible to a substantial part of the world population. Although African and Christian in its point of departure, this ethics of responsibility claims to be universal in a normative sense of the word. It strives to provide moral guidance that should be heeded by everyone. This is because in our formulation, we will call Christians and non-Christians alike to emulate the altruistic love of Christ for the world as the core of an ethics of responsibility that is future-oriented.
Thesis (PhD)--University of Pretoria, 2013.
gm2014
Dogmatics and Christian Ethics
unrestricted

6

Mansfield, John. "Christian ethics in a state university." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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7

Archer, M. J. "The Christian character of Joseph Butler's ethics." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339468.

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8

Battle, Michael. "The ethics of heaven the concept of heaven in ethical thought /." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p051-0050.

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9

Parry, Robin Allinson. "Using Genesis 34 in Christian ethics : a case study in the Christian ethical appropriation of Old Testament narratives." Thesis, University of Gloucestershire, 2001. http://eprints.glos.ac.uk/3391/.

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This thesis aims to set out parameters within which Christian ethical reappropriations of Old Testament Narratives can take place. Chapter One sets out the philosophical foundations for the project making special use of the work of Paul Ricoeur. It is argued that the notion of a narrative-self is crucial to understanding how it is that story can ethically shape its audience. Four specific ways in which it does this are set out. Chapter Two argues that story is far more important in OT ethics than has usually been appreciated. It moves' on to defend a hermeneutical model suggested by N. T. Wright for Christian interpretation of the OT. Having set forth the hermeneutical method in the first two chapters, Chapters Three to Five attempt to apply it to a case study. Chapter Three overviews the ethical use that has been made of Genesis 34 in the history of interpretation, whilst Chapter Four proposes an interpretation. Chapter Five is an attempt to interpret Genesis 34 within the context of the biblical metanarrative. It is argued that this sheds new light on appropriate and inappropriate Christian ethical uses of the chapter.

10

Horner, David Alan. "The seeds of virtue : law and virtue ethical conceptions in Aquinas's ethics." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:91aff45b-df61-4435-937d-b8331ec20b86.

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There is a prima facie incompatibility between a law conception of ethics, in which law concepts (e.g. ought, rule, action) are basic, and a virtue conception of ethics, in which virtue concepts (e.g. character trait, ideal, agent) are basic. However, both conceptions contain elements that are needed for an adequate ethical account. Aquinas's conception of ethics is of interest, because it combines virtue and law components within a broadly Aristotelian account. I argue that Aquinas's virtue-and-law ethical conception is not ad hoc, but emerges from, expresses, and is grounded normatively, rationally, and motivationally in his general conception of practical thought. My first objective in the thesis is to explicate and defend an interpretation of Aquinas's understanding of practical thought as the rational determination of general good into particular action. I argue, first, that this interpretation expresses Aquinas's conception of the nature of practical thought, as reflected in Aquinas's central practical concepts of order, nature, good, and reason. Second, I argue that this interpretation is expressed in Aquinas's conception of the structure of practical thought, as reflected in general, specific, and particular conceptual levels of practical thinking, reasons, and forms of reasoning. My second objective in the thesis is to show that Aquinas's virtue-and-law account presupposes and develops this conception of practical thought, and briefly to indicate how insights from Aquinas's account elucidate relationships between virtue and law ethical conceptions.

11

Pham, Hung. "The Beatitudes in moral theology the contribution of Servais-Th[eodore] Pinckaers, O.P. /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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12

Yeung, Maureen Wing-sheung. "Speech ethics in the book of Proverbs a test-case for utilizing the literary context in formulating Christian ethical principles /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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13

Hanin, Mark Leonid. "A moral critique of theistic ethics." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610109.

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14

Gilbert, Bruce. "Critical theory and Christian ethics: a new dialogue." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=109314.

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Note:
This thesis explores the ways that Max Horkheimer and Theodor Adorno's Critical Theory and the ethics of Christian liberation theology mutually inform each other. Horkheimer and Adorno' s theories of the "dialectic of enlightenment" and “negative dialectics" provide a self-critical social analysis that interconnects the domination of humanity by humanity and the domination of nature in a way that strengthens the critique of Christian ethics. Further, Horkheimer and Adorno's "longing for the wholly other" resonates profoundly with Christians who believe in a God of Justice. By the same token, Christian reflection on critical Theory leads to a critique ofHorkheimer and Adorno's excessive distance from political practice and their narrow understanding of radical praxis. In this “new dialogue" the project of Christian ethics develops a more substantial critique of domination, while the Critical Theory of Horkheimer and Adorno is critiqued and renewed.
Cette thèse examine les différentes manieres avec lesquelles la Théorie Critique et l'éthique de la théologie de la libération chrétienne s'entrecroisent et s'informent mutuellement. Les théories d'Horkheimer et d'Adorno sur la "dialectique de la raison" et "dialectique négative" apportent une analyse altocritique de la société et associent la domination de l'humanité par l'humanité et la domination de la nature de manière à renforcer la critique de l'éthique chrétienne. De plus, le concept du "désir pour le tout Autre" qui ont Horkeimer et Adorno résonne profondément chez les chrétiens qui fondent leurs foi dans un Dieu de Justice. Dans ce sens, la réflection chrétienne sur la Théorie Critique amène une critique d'Horkheimer et Adorno qui veut noter leur distance excessive envers les pratiques poli tiques et leurs mécompréhension du praxis radical. Dans ce "nouveau dialogue ll le projet chrétien de l'éthique, amène une critique plus substantiel de ce qui est la domination et de ce fait renouvelle et illumine la Théorie Critique d'Horkheimer et D'Adorno.

15

Tape, John. "A proposed prolegomenon for normative theological ethics with a special emphasis on the usus didacticus of God's law." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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16

Head, Jason Paul. "Correct Ethical Traditions: Towards a Defense of Christian Ethical Relativism." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11282006-162522/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Timothy Renick, committee chair; Kathryn McClymond, Timothy O'Keefe, committee members. Electronic text (48 p.) : digital, PDF file. Description based on contents viewed Apr. 24, 2007. Includes bibliographical references (p. 47-48).

17

Ejizu, Chris I. "ETHICS OF POLITICS IN NIGERIA: THE CHRISTIAN PERSPECTIVE." Bulletin of Ecumenical Theology, 1989. http://digital.library.duq.edu/u?/bet,1359.

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18

Arens, Johannes. "Bound to shame : sexual addiction and Christian ethics." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/714/.

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This thesis is an attempt to add understanding and meaning to the concept of sexual addiction by correlating the clinical observation that sex addicts in particular, and shame-bound people in general, behave in cycles of control and release to the types of the two sons in the Lukan parable of the prodigal. This parable may be understood as shedding light on the equal dangers of patterns of control and release. Additionally, sex addiction is viewed from an Augustinian perspective of sin. It is argued that human vulnerability to shaming is a result of original sin and that sexual addiction can be understood within this framework as one possible reaction to shame damage. It is suggested that at the heart of the Christian gospel is a severe warning that to attempt to hide and deny a distorted and painful perception of oneself presents a particularly deadly spiritual condition. To view sex addicts as shame-bound people poses the question as to whether the church faithfully participates in the continuing mission of the triune God and how far its ministry helps towards the healing of shame. On the other hand, we need to explore whether the church adds to the shaming of individuals and groups, is unaware of the dynamics of shame, or even exploits those affected by this. In the context of the current discourse within the Christian church about human sexuality, and in view of recent scandals of sexual abuse, the question of ministry towards those whose sexuality is wounded is of particular concern.

19

Sills, Peter. "Christian ethics and the privatization of utility industries." Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327486.

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20

De, Lange Jana. "Baptism & identity : Pauline directives for Christian ethics." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6742.

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Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011.
ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith.
AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom 6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat die doop as intree-rite in die Christen gemeenskap oordra. Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie, ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus ‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief. Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef, gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.

21

Cahill, Christopher L. "Engineering ethics and Catholic social teaching." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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22

Gibson, Timothy John. "Issues in Christian ethics : a study of method in Christian ethics with reference to the Church of England's debate about homosexuality." Thesis, University of Exeter, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.436318.

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23

Kim, Jeong Woo. "The relevance of Calvin's ethics to basic issues in contemporary virtue ethics." Theological Research Exchange Network (TREN) Access this title online, 1992. http://www.tren.com.

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24

Józefowicz, Tomasz. "Habits of the church characteristics and evaluation of narrative ethics /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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25

Patterson, Aimee. "Theocentric ethics for a secular world : toward a general application of the ethical thought of James M. Gustafson." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83137.

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In order to work toward right relationships among humanity and all other things, what is required is an ethical theory that concerns itself with interests that include but are not limited to the human. James M. Gustafson's theocentric ethics, which centres value on God, can accomplish this in the religious sphere. Gustafson's ethical theory also has the potential to work within nontheistic secularism as a way of construing all things as interrelated and interdependent. Underlying Gustafson's theology and value theory is a commonsense ontology, which appreciates evidences from the sciences, affective orientation, and resembles certain webs of beliefs held by many outside religious communities. In order to illustrate the transition to secular Gustafsonian ethical theory, functional surrogates of theology found in secular philosophy, and particularly in the work of Mary Midgley, are identified. Gustafson's ethical theory is used to identify certain obligations and restrictions with regard to environmental ethics.

26

Shields, Richard Kroeker P. Travis. "Ethics and ambiguity: a critical study of Charles E. Curran's ecumenical ethics of dialogue /." *McMaster only, 2002.

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27

Rhodes, Cheryl Martin Bass. "Teaching local church members how to understand modern, ethical issues from a theological perspective using homosexuality as an example." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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28

Parro, Craig D. "Anything goes a revealing look at sin in the 1990's /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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29

Tatay, Nieto Jaime. "Catholic Contributions to an Ethics of Responsibility toward Creation." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2503.

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Thesis advisor: Stephen Pope
Agendas in ethics are often set by questions raised in the wider society. The growth and flourishing of environmental ethics is a good example of this phenomenon. In recent decades, the growing concern among scientists, politicians, economists, and the media regarding the future of life on the planet has raised all kinds of questions about the origin of the so-called ecological crisis. Complex analyses and different sets of solutions have followed. Yet the problems seem far from being solved. Ethicists and theologians have joined the conversation and have also proposed interpretations and complex, often contradictory, solutions to the problems raised by this crisis
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

30

Orji, Felix Clarence. "The Anglican presbyter as moral leader of the local parish toward a normative model /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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31

Reid, Ronald. "Graded absolutism a biblical examination /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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32

Krauss, Edward L. "A study of bioethics for Christian students at a secular university." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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33

Mande, Wilson Muyinda. "An ethics for leadership power and the Anglican Church in Buganda." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=123326.

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This study is about ethics and leadership power in the Anglican church in Buganda. Exercising leadership power in church has on many occasions created difficulties and anxieties for both leaders and the church community. This study had two achievable aims. First, it aimed at investigating the motives that the church leaders attached to their leadership decisions and actions, hence power. The study investigated the motives behind the invitation of missionaries to Buganda and found that the motive was to strengthen military power on the part of the kabaka. For the missionaries in creating the Church Council, the motive was group advantage. The power interests and motives which accompanied them are discussed in chapter II. The motives that Bishop Tucker and the CMS missionaries attached to their divergent positions on the first church constitution in Buganda were examined. As the analysis reveals in chapter III, the Bishop attached the value of equality while the missionaries sought advantage for their group. Chapter IV focused on the constitutional crisis between Buganda dioceses and the Province and revealed that group advantage was the dominant motive. An examination of the church constitutions in Uganda found that these documents contribute to the leadership problems in the church in so far as they make the episcopacy the vortex of leadership power. Part 2 of the study addressed the issue of the exercise of leadership power in church and society. It was evident that personal and group advantage were the motives in the leadership decisions and actions. In society there were several other values which Bishops attached to their actions and confrontation or collaboration with the political leaders.

34

Sneed, Mark R. "Qoheleth's "golden mean"." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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35

Rollison, Jacob Donald. "Presence in the postmodern world : a dynamic reading of time, crisis, and communication in the theological ethics of Jacques Ellul." Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=238975.

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This thesis provides a broad reading of the writings of Jacques Ellul focused on presence as a driving theme of his theological-ethical works. Drawing on numerous rare, unpublished and untranslated primary sources, this reading suggests that presence was a central and guiding theme of his work from its inception in the mid-1930s to its planned conclusion in La raison d'être (1987). Focusing on presence further elucidates a personal crisis which Ellul underwent in the late 1960s, described in the opening pages of L'espérance oubliée (1972). Part one, Architecture, focuses on some of Ellul's major theological and sociological sources as providing material structuring Ellul's understanding of the present. Chapter one treats Ellul's 1987 book Reason for Being: Meditations on Ecclesiastes, in which Ellul reads his two chief theological sources, the book of Ecclesiastes and the Danish thinker Søren Kierkegaard, through each other. The result is first, that Kierkegaard's chief focus on contemporaneity with Christ is modified, stripped of its philosophical fixity; this provides the model for Ellul's time. Second, Kierkegaard's irony is challenged by Ecclesiastes' rigorous seriousness towards words; this informs Ellul's more serious irony. Time, language, and humanity are linked in this approach to the present. Chapter two focuses on Karl Marx and Ellul's early understanding of institutions. Synthesizing from books made from his courses on Marx, Ellul's Marxist reasons for opposing philosophical fixity are displayed (complementing his theological reasons). Marx's influence is also noticeable in Ellul's time, language, and approach to humanity. This implies that rather than having one unified dialectical method between his sociology and theology, discerning which of these latter plays more heavily at a given moment is a matter of personal discernment. Part two, Movement, treats changes in Ellul' Chapter three establishes continuity in Ellul's use of presence from 1936—1964. 'Presence' describes a mutually implicating three-part dialogue: first, a communicative dialogue between sign and presence; second, an incarnational dialogue between body and spirit; and third, a dialogue between time and space. This dialogue is evident in all of Ellul's major theological-ethical works. It unites time, language, and humanity, grounding an ethic of signification. Focusing on presence offers a fresh understanding of Ellul's theological-ethical vision. Chapter four highlights crises in Ellul's life and thought, and in French society. In the 1960s, France was transitioning from an extended period of institutional and cultural stability to a time of crises, from an intellectual atmosphere of 'critical humanism' to one of 'theoretical antihumanism.' The latter is visible in the rise to popularity of structuralism—a term encompassing diverse projects united by a Nietzschean critique of presence, including critiques of the human, of language, and of history. Ellul engaged deeply with at least one major work employing this critique, Michel Foucault's Les mots et les choses (1966). Ellul's reaction to this critique is clearly visible in his texts from this era; read in the context of other events in French society and Ellul's life, the structuralist critique of presence certainly would have contributed to, if not constituted, a crisis for Ellul. Chapter five treats Ellul's response to this crisis. First, Ellul offers sociological criticism of structuralism. Second, he questions presence theologically, suggesting that in the moment of God's abandonment on the cross, Christ's hopeful, communicative address to God is God's presence. Against structuralist views of language as violent, in the new, image-saturated societal context, language is perhaps the only non-violent means of expression; the fragility of linguistic presence is humanity's only hope for true community. Ellul's theology of presence changes to hope as its new mode, and his ethics of signification shifts from a Barthian approach to signs and institutions to a Kierkegaardian incognito. The conclusion uses Ellul's response to these critiques to respond to questions from the introduction, drawing on scripture to propose a protestant theological response to structuralism. Ellul gave an early, in-depth, and original response to this critical moment of thought with subsequent global influence. His is a suggestive proposal for those interested in formulating contemporary theological ethics of media and communication for the postmodern age.

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Kabes, John Lewis. "The ethical implications of John 7:24." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Eyer, Richard C. "A course teaching biblical narrative ethics applied to bioethics at a Christian university." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Fuller, Jack. "Desire and the ethics of adverstising." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:fbf15b78-2712-4c2d-a07a-fcdce4799425.

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The aim of this thesis is to examine advertising from the point of view of Christian ethics: how it works, what is wrong with it and how it might go right as a practice. It argues that much existing criticism of advertising is justified, but that its power to create desire might be turned towards serving the good of the education of desire, leading us towards, or strengthening, a love of God, and helping us relate to products and services based on this love. This is significant because learning to desire well is central to living a Christian life, and because advertising influences how many people desire today. In contrast to authors who simply criticise advertising, often as part of a general critique of consumer culture, this thesis offers a constructive and detailed examination of the practice itself, looking at how its techniques work and how they might be reformed into an 'art of advertising'. In making this argument the thesis draws primarily on Augustine, in addition to Plato, and modern critics of advertising. First, it describes desire, before examining how advertisements create desire, followed by an assessment of existing criticisms of this process. It then develops an account of the education of desire, identifying what an art of advertising should aim to achieve, before examining the techniques by which an advertisement might achieve this. The argument is intended to contribute to a project within Christian ethics of critiquing advertising, and presenting a workable ethical vision for the future of the industry.

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Tizon, F. Albert. "Toward an evangelical social ethic based on a biblical conception of the Kingdom of God." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Iliff, Eric J. "Homosexuality and the Eastern Orthodox Christian tradition." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0452.

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McDonald, Don Michael. "Is biblical management good business?" Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Zailskas, Aldona. "The Christian use of power Mark 10:35-45 as Mark's summary of the disciples' ethic of the use of power /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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De, Waal Dryden J. "Theology and ethics in 1 Peter : paraenetic strategies for Christian character formation /." Tübingen : Mohr Siebeck, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2791582&prov=M&dok_var=1&dok_ext=htm.

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La, Breche Andrew Arthur. "The foundation of Jonathan Edwards' ethics in its historical context." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Barsam, Ara Paul. "'Reverence for life' : Albert Schweitzer's mystical theology and ethics." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365758.

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Venter, Johannes Machiel. "How the Christian church can help in building business ethics." Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1012905.

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Research suggests that there is a relationship between religion and business ethics. When looking at the South African society and the statistics that says that 80 percent of the population is Christian but on the other hand we are confronted within this country with increasing incidents of corruption in private companies as well as in public services. Why would that be the case? This study seeks to understand if Christianity or the local church really makes an impact on the lives of its members. The research starts of by looking at behaviour in general and what constitute to good ethical decision-making. In the study on Christian ethics it becomes clear that there is a strong appeal in the Bible on ethical behaviour. The Bible goes as far as to claim that, when in a relationship with the Lord, the followers will show His character in the way they live at home and the way they behave and make ethical decisions at the workplace. This study used focus groups to research the role of the local church in changing behaviour. The study finds that Christianity per se does not change the behaviour of church members. The church members‘ definition of the church largely determines the impact the church will have on their lives. In the study on the Christian ethics it was clear that ethics were seen as something that was formed in communities and not by rules or regulations. It was not a case of people telling others what to do and what not. It was more a case of mentors that helped others to live differently in community with others. The study finds that when the local church is build on relationships and if there is a strong sense of community, the church has a huge impact on the lives of its members. This suggests that the local church should be more focused on strong and intimate relationships and not so much on the church as organisation or institute. This is also important for the businesses that will employ these members because they will make better ethical decisions.

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Shafer, Michael Robert. "A Christian theology of sport and the ethics of doping." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/6398/.

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The purpose of this thesis is to present a theologically informed alternative to common conceptions of sport in contemporary culture, particularly in response to the challenges of doping in athletic competition. In the first part we will examine contemporary ethical perceptions of doping in sport by analysing the major arguments commonly used to justify the current ban on enhancement substances. The outcome will show that the context of the debate fails to account for a more fundamental analysis of the purpose and nature of sport. Part two will develop a framework for conceptualising sport. I will identify sport in the theory of social practices as depicted by Alasdair MacIntyre where sport is premised on the virtues and has no end beyond itself. This theory differs from the views traditionally held by the church which include seeing sport as insignificant, immoral or instrumental. In the third part I will offer suggestions for ways Christian theology contributes to our understanding of sport. We will look at three critical steps necessary in developing a Christian ethic of sport. First, we must reconcile Christian moral practice and participation in sport. After this we must recognise sport’s nature in the context of our human essence. As a third step Christians need to actively recover the spirit of play in sport that stands in contrast to the contemporary sports culture. When we have taken these three steps we begin to see sport differently than does the modern sports culture. In the conclusion I will suggest that, for Christians, sport becomes a form of worship as it points us to God through the components of grace and gratitude. This approach should shape our moral behaviour in sport, including in the issue of doping. It is clear that the benefits sought through enhancements fail to contribute to these purposes in any meaningful way. The motivation behind doping is to gain a competitive advantage and is based on a view of sport that sees winning as the highest value. This is incompatible with a Christian theology of sport.

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Petzsch, Hugo M. D. "Dialogue and Christian ethics : commending virtue in a pluralist society." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/30645.

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This thesis examines the challenges to Christian ethics posed by the model of round table dialogue. It opens with a case-study description of the round table approach and then surveys some contemporary works in the field of ethics in the light of Alasdair MacIntyre's critique of modern moral discourse. This review leads to a proposal indicating how the round table dialogue may be a suitable model by which Christian ethicists may engage with a range of other moral perspectives. The next three chapters explore different aspects of work which may usefully contribute to an understanding of the method and function of dialogue for ethical discourse. These aspects include general and specifically Christian reflection on dialogue, the Harvard Negotiation Project and work from those engaged in inter-faith dialogue. Consideration is then given to contributions by the philosophers Gadamer and Habermas on the extent to which absolutes operate within thought and conversation. Thirdly, there is a discussion of how a dialogical approach could affect the methods of Christian ethics. There are then reviews of two important and contrasting areas of contemporary ethical confusion: euthanasia and pornography, each discussed over two chapters. These four chapters develop and attempt to apply what has been learnt from the previous section. Finally, there is an assessment of the extent to which the round table model of dialogue may be used by Christian ethicists and an identification of those aspects of the model which need consolidation or further development.

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Vélez, Edgar A. "Revisionist moral theology : recovering the teleological character of Christian ethics /." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1488202678776398.

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Chung, Kwang Duk. "Christian social reform in view of Reinhold Niebuhr's social ethics." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Dissertations / Theses on the topic 'Christian ethics'

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