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101. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Chris Roberts Where Two or Three Are Gathered: Christian Families as Domestic Churches; Marriage and Modernization: How Globalization Threatens Marriage and What To Do about It; Getting Marriage Right: Realistic Counsel for Saving and Strengthening Relationships
102. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Contributors
103. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
William McDonough Etty Hillesum's Learning to Live and Preparing to Die: "Complacentia Boni" as the Beginning of Acquired and Infused Virtue
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NOT ALL READERS APPROACH DUTCH JEWISH DIARIST AND HOLOCAUST victim Etty Hillesum (1914-1943) appreciatively. Some find her too passive in the face of the Nazi terror. Literary scholar Rachel Brenner, however, praises Hillesum as embodying a "stubborn conviction that love is an inclusive force" for overcoming hatred. In this essay I accept Brenner's reading of Hillesum and attempt to theologize it. That is, I see in Hillesum's writing a deeply theological understanding of what love is and how it works in a human life. After defending Hillesum against her critics, I read her writings through the Thomistic categories of acquired and infused virtues and claim that Hillesum's writing could help Christian ethics recover a voice with which to speak helpfully about love in our day.
104. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Wyndy Corbin Reuschling "Trust and Obey": The Danger of Obedience as Duty in Evangelical Ethics
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IN THIS ESSAY I EXPLORE THE WAYS IN WHICH OBEDIENCE TO AUTHORITY functions as a moral norm in evangelical ethics, with the potential of constraining and even endangering the multifaceted nature of Christian morality. I consider two particular sources of moral authority in evangelicalism: the Bible and leaders. I discuss the reasons and ways in which obedience to these two sources of moral authority functions in evangelical ethics and provide an ethical critique to these two moral norms and ethical practices. My primary aim is to expand an understanding of Christian morality that takes seriously the narrative dimensions of Christian ethics, conscience formation, moral agency, and skills in moral discernment.
105. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Jan Jans The Belgian "Act on Euthanasia": Clarifying Context, Legislation, and Practice from an Ethical Point of View
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AGAINST THE BACKGROUND OF VARIOUS EUROPEAN LEGISLATIVE INITIAtlves dealing with medical-ethical decisions at the end of life and an introduction on the Belgian "Act on Euthanasia," in the first part of this essay I present a concise comparison between the Belgian law and the provisions of Dutch legislation. In the second part of the essay I aim at a better understanding of the Belgian legislation by documenting two (missed) opportunities that might have enhanced the outcome by addressing the complexity of end-of-life decisions and the proper position of palliative care. I offer some preliminary conclusions in light of the implementation of the law in Catholic institutions as well as its first official evaluation.
106. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
David A. Clairmont Bonaventure on Moral Motivation: Trajectories of Exemplification in His Treatment of Voluntary Poverty
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IN THIS ESSAY I EXPLORE THE THEME OF MORAL MOTIVATION IN BONAventure's writings on evangelical poverty. By searching for an implied account of moral motivation in these more directly practical writings, I chart three trajectories of exemplification: meditation on the life of the exemplar as student and teacher (personal motivation), meditation on the exemplar as one who responds in a mediating way to social changes (social motivation), and meditation on the exemplar with respect to future control of one's own environment (temporal motivation). By examining each of these trajectories in Bonaventure's thought with reference to the case of voluntary poverty, I offer an account of moral motivation that embraces individual and psychological, as well as historical and institutional, aspects of moral exemplarity.
107. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
John Langan Hope in and for the United States of America
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IN A CONTEXT IN WHICH THE COUNTRY IS SHARPLY POLARIZED AND ISSUES of public policy are deeply divisive, reflecting on the theological virtue of hope is instructive. The language of hope helps us see that ultimately our hope must be in God, not in a political entity. Nevertheless, we can have hope for the United States that is both generous and critical in spirit. Such hope allows us to chart a course between presumption and despair, and embracing such a hope would go a long way to healing the divisions that currently exist in the country.
108. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Betsy Perabo Food for Life: The Spirituality and Ethics of Eating
109. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
James P. Gubbins Moral Autonomy and Christian Faith: A Discussion with William K. Frankena
110. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Jennifer A. Herdt Virtue's Semblance: Erasmus and Luther on Pagan Virtue and the Christian Life
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BOTH ERASMUS AND LUTHER WRESTLE WITH THE PROBLEM OF APPARENT virtue, although in divergent ways. Luther excludes the possibility of any habituation in true virtue that is not grounded in prior recognition of utter dependency on divine activity. Because social formation may simply conceal the absence of this essential starting point, it is always suspect. By contrast, Erasmus regards grace as working through human activity and by way of natural processes of social formation. He leaves room for gradual habituation in virtue that culminates rather than begins in recognition of true virtue as gift-grace. Thus, Erasmus is able both to countenance true pagan virtue and to offer a differentiated critique of particular social practices of the day that warped formation in Christian virtue. Retrieving an Erasmian critique of apparent virtue will allow a Christian ethics of virtue to avoid communal chauvinism while cultivating charity toward pagan virtue.
111. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Andrea Vicini Last Rights: A Catholic Perspective on End-of-Life Decisions
112. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
Diana Fritz Cates Aquinas, Feminism, and the Common Good
113. Journal of the Society of Christian Ethics: Volume > 25 > Issue: 2
C. Melissa Snarr A New Discipline?: Beverly Harrison and "Malestream" Christian Ethics
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FOR MANY INTERPRETERS OF CHRISTIAN ETHICS, BEVERLY HARRISON'S work signals a break from mainstream, or "malestream," ethicists. Although Harrison certainly originated an important shift in Christian ethics, scholars need to recognize not only her breaks but also her continuity with the history of Christian ethics (e.g., her critical appropriation of H. Richard Niebuhr's theological anthropology and social-historical method). I contend that dominant male academic discourse can more easily exclude Harrison—and other feminists—from the conversation if her "themes do not comport" (see Hauerwas 1998) than if we see the connections with traditional "theological and ethical frames."
114. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
Aaron L. Mackler Heal Thyself: Spirituality, Medicine, and the Distortion of Christianity
115. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
Jeffrey H. Burack Jewish Reflections on Genetic Enhancement
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WHAT COULD BE WRONG WITH SEEKING TO RESHAPE OURSELVES IN WAYS that we genuinely value? Jewish textual and cultural perspectives may add clarity and substance to the wider secular discussion of using genetic technologies for human enhancement. Judaism does not share the naturalism of Anglo-American bioethics; instead, it emphasizes covenantal responsibility for co-creation and stewardship of the body. Judaism tends to be more permissive about social uses of technology but more restrictive about personal aspirations and behavior. Enhancement technologies threaten the moral universals of humility, personal responsibility, and social solidarity, which are embodied in Jewish tradition as duties to God, self, and others. The tradition demands that we seek self-perfection while humbly and cautiously acknowledging that we can never arrive at it nor even know exactly what we seek.
116. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
Joyce Kloc Babyak Designer Children: Reconciling Genetic Technology, Feminism, and Christian Faith
117. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
Laura Stivers Of Divine Economy: Refinancing Redemption
118. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
Paul N. Markham Kingdom Ethics: Following Jesus in Contemporary Context
119. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
Helmut David Baer, Joseph E. Capizzi Just War Theory and the Problem of International Politics: On the Central Role of Just Intention
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IN THIS ESSAY WE ARGUE FOR A RECONFIGURATION OF JUST WAR THEORY around the principle of just intention. A just intention—based just war theory can overcome problems inherent in two alternative "ideal-typical" accounts of just war theory. The "internationalist" account argues for the promotion of justice, by analogy to its pursuit in domestic politics. The "realist" account, on the other hand, favors the particular manifestations of justice within states. Taken together, these two accounts complement each other and emphasize genuine goods. The possibility of taken them together, however, arises only out of consideration of just war theory as a peacemaking activity, ordered to the end, or intention, of this political act. If just war theory is not so understood, there is no possibility of drawing together these two complementary accounts.
120. Journal of the Society of Christian Ethics: Volume > 26 > Issue: 1
David A. Krueger Eco-Justice—The Unfinished Journey