Caroline Moral Theology and the Reformed Tradition

2018 ◽  
pp. 287-314
Keyword(s):  
Moral Theology ◽  
Reformed Tradition

Moral Character, Reformed Theology, and Jonathan Edwards

2017 ◽  
Vol 30 (3) ◽  
pp. 262-277 ◽  
Author(s):  
Oliver D. Crisp
Keyword(s):  
Moral Character ◽  
Moral Theology ◽  
Virtue Theory ◽  
Jonathan Edwards ◽  
Reformed Theology ◽  
Reformed Tradition ◽  
Moral Thought ◽  
Way Of Thinking

Reformed theology is often thought to be antipathetic to virtue theory. However, Jonathan Edwards is a counterexample to this way of thinking. In this article, I offer an account of Edwards’s moral thought as a case study of Reformed theology that is also a species of virtue theory, focusing on what he says about the formation of character. I argue that key doctrinal commitments drive his moral theology, and generate some interesting problems for his ethics. Although his work is not without shortcomings, Edwards is a thinker whose moral theology might be usefully repaired and retrieved by contemporary theologians in the Reformed tradition for whom ‘duties are founded on doctrines’.

Doing Moral Theology with the Downtrodden and Integral Human Freedom

1988 ◽  
Vol 13 (3) ◽  
pp. 209-231
Author(s):  
George THERUKATTIL
Keyword(s):  
Moral Theology ◽  
Human Freedom

Different Shades of Seventeenth-Century Probabilism

2017 ◽  
Author(s):  
Stefania Tutino
Keyword(s):  
Seventeenth Century ◽  
Thematic Analysis ◽  
Moral Theology ◽  
Economic Thought ◽  
Coherent System

This chapter provides a thematic analysis of some of the most significant applications of probabilism to a number of epistemological, intellectual, political, and theological questions. It focuses on four early seventeenth-century authors, each using probabilism to advance a specific intellectual agenda: Tomás Sánchez and his effort to articulate probability as a trait d’union between conscience and law in the context of his elaboration on the doctrine on marriage; Leonardus Lessius and his attempt to use probabilism to update Catholic doctrine and especially Catholic economic thought; Juan Azor and his endeavor to structure probabilism within a stable and coherent system of knowledge; and Emmanuel Sa and his vulgarization of probabilism for the sake of confessors and other readers who did not necessarily have a deep background in, and extensive knowledge of, moral theology.

Lisa Sowle Cahill and the Search for a “Functionalist” Paradigm of Feminist Global Ethics

2018 ◽  
Author(s):  
Mark S. Massa
Keyword(s):  
Real World ◽  
Natural Law ◽  
Social Ethics ◽  
Moral Theology ◽  
Global Ethics ◽  
New Paradigm ◽  
The Real ◽  
Boston College ◽  
Moral Duties

This chapter presents an examination of the thoughts and writings of Lisa Sowle Cahill, a moral theologian at Boston College. Taking issue with both Germain Grisez and Jean Porter, Cahill seeks to construct a new paradigm of natural law that addresses feminist and poststructural scholars. Cahill believed that any paradigm of intercultural or interreligious ethics that purported to be describing moral duties in the real world must begin by exploring how ethical questions are intimately tied to the concrete experiences in specific (often religiously diverse) communities. Her paradigm addressed the concerns of feminist and postimperialist scholars in moving beyond the “false universalism” offered by paradigms like that of neo-scholasticism, while offering a “realist” understanding of social ethics that remained true to the realist impulses in Catholic moral theology.

scholarly journals Anglican moral theology today

2021 ◽  
pp. 000332862110206
Author(s):  
Peter Sedgwick
Keyword(s):  
Moral Virtue ◽  
Social Ethics ◽  
Moral Theology ◽  
Local Communities ◽  
Political Life ◽  
Common Life ◽  
Divine Grace ◽  
Deep Appreciation ◽  
Moral Enquiry ◽  
The Church

Anglican moral theology is a genealogy, in MacIntyre’s use of this concept. It is a tradition that is handed on from one generation to another, practically and theoretically. Moral theology is part of the tradition of moral virtue, practiced by Christians, in local communities, families, and of course the church. What is distinctive in Anglicanism was that after 1580 there emerged an Anglican tradition of moral enquiry, which recognized the Protestant emphasis on scripture and a quite different role for the clergy, alongside a deep appreciation of the old, pre-Reformation tradition of moral theology. Today, the Anglican exemplary tradition also incorporates debates on sexuality, gender, and questions of identity. In social ethics, postcolonial voices show both the idolatry of political life and how our common life can be a locus of divine grace. Anglican moral theology is both very vibrant and deeply pluralist today.

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