His involvement has been deep and dedicated, encom- passing a relationship that spreads across the spectrum of interfaith organizations and activities. His presence and his writings have been a source of inspiration to many who have worked with him. This book is the latest of his contributions to the interfaith movement. It begins on a cautionary note, identifying this time in history as one of opportunity but also of great danger. He goes on to charge that in particular, people of faith have not taken a united stand against violence.
On the topic of nonviolence Braybrooke is eloquent. He issues a strong call for the religions to reject any violence committed in the name of religion. It is for the faiths to articulate more clearly and loudly the values that they share and to insist that they are relevant to political and economic life. He sees global capitalism as a tool, if used prop- erly, for ameliorating the economic disparities that exist today. Theology, Ethics and Philosophy economically, and he sees the interfaith movement as the spiritual counterpart of globalization in the service of humanity.
Another of these critical issues, along with concern for the poor, is the crisis of environmental degradation. Braybrooke insists that, while ecological problems are currently being treated in isolation, the reli- gions hold the promise of being able to raise public consciousness of our human connections to the world and, in fact, to the universe of which we are a part and he refers to several interfaith initiatives toward this end. As we have struggled with these challenges, one relevant cultural shift has been the recent upsurge in recognition of a spirituality that transcends the divisive elements of religion.
While some regard this phenomenon as a threat to traditional religion, others welcome it as a realization of the deeper meaning of their religion. The work of Braybrooke and others is moving us closer to this goal, and this book is an important contribution toward nourishing the cumulative effect of the interfaith movement and the growth of a more integrated and peaceful global society. By what criterion is an ethical decision arrived at? The author, a Roman Catholic theologian on faculty at Boston College, makes clear early on that theological bioethics needs to be more than just theory; it must be about engagement.
As such, theolog- ical bioethics is not so much a matter of individual medical decision making as it is about social ethics. Theology, Ethics and Philosophy These three help explain the two dominant answers to that third basic question about moral responsibility. Cahill opts for a third option: universalism. And she does so on the- ological grounds.
For most of the book, and perhaps because of her Roman Catholic background, she addresses end of life issues like physician-assisted suicide and euthanasia, and beginning of life issues like abortion and assisted reproduction technology.
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Consistently, in addressing each of these areas of bioethics, she wants to bring concepts of social justice to the table. As a biblically based Catholic, she supports life and resists human attempts to end it, even for the most caring and compassionate of reasons. Her position on physician-assisted suicide and euthanasia, for example, is that if there were institutional and social support for the elderly and the ill, particularly those who are socially marginalized and poor, and if medical professionals felt more invested in their welfare, they would be much more inclined to want to live.
With an emphasis on markets and the use of patents, it appears research is geared toward those with a medical demand who are able to pay for it. Does it serve the global common good to devote billions to new genetic inventions while more basic health needs are so dire and while great gaps in other basic needs such as food, housing, education, and clean water bring early death to many? The world may cry out for a therapeutic means of battling malaria, Cahill notes, but researchers instead concentrate on more remunerative avenues of discovery. She gives solid advice on ways one can draw on biblical images and messages to bring an inclu- sive understanding of our moral obligations to each and all in the area of medical services.
Cahill is no Pollyanna. But she also sees victories in incremental movements and activism at the local level and the social changes that have been brought about because people choose to make a difference. General readers and activists, particularly Catholics, would derive much from this work. Theology, Ethics and Philosophy who sought ordination and moved into employment within theologi- cal education. What I experienced was not dramatically different from the stories of evangelical feminist women in the theological academy during the s and s that are outlined in this book.
In this book two feminist evangelical Christian women argue that a closer look at the experiences and issues found at the intersection, or boundaries between evangelical identity, feminism, and the academy is needed. They assert that theologically trained feminist evangelical women can play a constructive role nego- tiating between both worlds. They explain how they became aware in the s that an unusual number of evangelical women had gone on for doctoral degrees.
They wanted to know what happened to these women. They assumed that the tensions between evangelicalism and feminism would be most evident in these disciplines. They did not include women trained at the PhD level in Christian education and Christian counseling.
Using a snowball sampling, they sent a survey went to women via email. Approximately ninety questionnaires were returned. Another chapter explores issues of community, call, and church. They help the reader understand how individual women navi- gate paradoxes and why many of them choose to live successfully on the boundary between evangelicalism and feminism.
Their stories echo what many liberal mainline Protestant women experienced twenty years earlier. Yet, even as opportunities for women in theological education expand, the authors lament that the split between the church and the academy is increasing. Trends in the larger evangelical culture have actually closed doors that were previously open to evangelical women and the number of women willing to live and work in such settings remains small.
The last few pages of the book list practical suggestions for moving forward. Evangelical women need to be taken seriously. Self- conscious evangelical institutions need to encourage more conversa- tions about gender and biblical authority. Theology, Ethics and Philosophy know that they are not alone. Finally, they want to challenge the church to remember that over the centuries churches change and that change is the work of the Holy Spirit. Namely, can psychology conceive of a genuinely moral be- havior?
Can goodness gain a legitimate place in psychology without being explained away? To the extent that one embraces egoism, one becomes alienated from his or her humanity, whereas through compassion, for- giveness, and remorse individuals realize their humanity. Moving beyond his earlier criticism of psychological reductionism, he proposes a theory of good and evil that recognizes the independence of spiritual- ity and morality from psychological determination.
The book begins with the rejection of both the idea of the soul as a substance opposed to the body and the concept of the self as a substance that gives identity to a person. Spiritual life is simply the exer- cise of these soulful capacities. In the same way, self becomes involved in the mode of being that allows one to be authentic in different con- texts of life. Because one has come to oneself, has found oneself, and has been oneself, one accepts oneself and gives oneself to others.
Narcissism does not grow, the person does. Chapter 4 develops a threefold typology of morality: morality of love, of shame, and of fear. The morality of love enables a person to come to himself in his interest in and concern for what exists inde- pendently of him, as opposed to the self-centered morality of shame and fear. When extra-moral considerations are provided to account for morality, moral behavior becomes other than what it appears to be, never genuine and always corrupt. A genuinely moral action is autonomous and only possible in a person who has come to himself. Theology, Ethics and Philosophy himself, as promoted by psychoanalytical therapy, and the self- knowledge resulting from being at one with goodness, as taught by Christian ethics, are the same destination of a moral journey.
These discussions lead to the unveiling of the psychologies of the good and the evil person in Chapter 7. Evil is described as a form of bondage that is visible only in the light of the good. Here, there is an asymmetry between goodness and evil. His criticism of the limitations of moral psychology proves compelling and inform- ative. There is a severe lack of concep- tual clarity that weakens the logical rigor of his thesis.
Is it a synonym of mind or of psyche? What are its functional dimensions and devel- opmental paths? Dilman does provide a blueprint for the emancipation of human morality from the dehumanizing subjugation to psychological research. In this regard, this reviewer remains unconvinced. Egan and B. A very important subject these days — mostly treated here in a fairly traditional Roman Catholic context.
Twenty-nine contributions are grouped in four sections: justice and liberation as part of mission; the impact of cultural differences; the place of ethics in mission; and scripture and tradition as roots of mission. Between them, the contributions cover a wide range of sub- jects and form a useful collection of pieces. But that is to be welcomed and not decried. I have not read all the pieces, but of those which I have read, the one which I appreciated most links art, morality, and mission p.
This contributor strides among giants: G. Hopkins, W. Yeats, W. Faulkner, D.
McKinnon, and raises and connects many fascinating and fruitful ideas — human creativity as derived creativity; the cost of separation of creator Creator from creation; the ethical effort we can rightly expect of an artist and their audience; how the drive for beauty in human lives is inevitably linked to the drive for justice in those lives.
It is a stimulating piece which quietly lays a few time bombs.
Theology, Ethics and Philosophy deckchairs on the Titanic, but I confess that thought did come to mind. The piece discusses the way in which the Song is used as a devotional commentary on the Johannine story of the women on Easter morning. All this was completely new to me.
This piece focuses on the mutuality of the exchange — and so of mission. The writer treats the story as a historical event and uses it to exemplify a non-patronizing approach to mission. I was told that if I was caught speak- ing with a solitary woman while walking in the Kaghan Valley scene of the recent terrible Himalayan earthquake , I would probably be stoned by the men folk.
Here surely is a point in the story worth comment? A piece on liberation theology p. He offers a balanced view of his subject — paternal almost. Perhaps I am too swayed by my experience in Latin America in the s, but I was left asking questions like, has he emasculated a prophet? It is also timely if only because there has been such controversy about the new English- language translation of the liturgy in Roman Catholic circles. A survey of how feminist theologians have commented on male vio- lence against women p. This reader — unsurprisingly — found himself stimulated more by some contributions than by others.
The collection is helpful in that it provokes the reader to put his or her own unthought thoughts into order. A possible negative criticism? Perhaps some of the pieces are not exciting enough? Yet, Fitch despises many of the trends of North American evangelicalism today.
Women in the Academy
Postmodernity helps us to focus on the local church, a critique of democratic capitalism, and deconstruction of the myth of universal values. The Great Giveaway is a wake-up call to all comfortable Christians who want church worship to leave them feeling good, who regard Holy Scripture as another self-help manual, and who measure the leadership skills of the clergy against corporate entrepreneurs.
Aimed at a popular readership, the book is packed with catchy phrases that both amuse and provoke. Theology, Ethics and Philosophy but a few. Fitch contrasts the fashionable therapeutic approach to pastoral care with a return to the confessional, and hopes to retrieve the concept of spiritual formation from the moneymakers.
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His warning is to readers who isolate themselves into their own rationalistic and individual minds at the expense of fellowship and prayer. His aim is to shake readers awake by confronting successful evangelicals with the horror of what they have become. Comes the hour, comes the book. If this book does not stir reactions then perhaps none can.
Fitch challenges roundly the record of North American Evangelicalism but his words have wider application. Filled with outrage but also with hope, this book is both diagnostically acute and constructive in its criticism. Esther Reed St. The text is a commendable effort with much to offer students and scholars who engage in the philosophical study of religion. It is the greatest strength of this text, but also holds the potential to be its greatest weakness. By her own admis- sion, however, the author recognizes her lack of expertise in some areas. Thus, she apologizes in advance for not being as analytically acute and culturally sensitive to the perspectives provided by religious traditions like Buddhism, as well as the religious traditions of China, Japan, and other Asian cultures.
Regardless, the text is a marvelous overview of how differing religious traditions approach a philosophi- cal issue having to do, for example, with the existence of God, the knowledge of God, the presence of evil, and other nettlesome questions that continue to haunt homo religionis. This is a different approach to the philosophy of religion than one typically sees. Such an approach, the author recognizes, tends to valorize religious traditions like Judaism and Christianity, and is less able to address in an appro- priate manner the views of other religious traditions.
Hence, this text is more of an historical survey of how philosophical issues have been approached in differing religious traditions. The reader will realize early on that this is not a typical book on the philosophy of religion. For one, an initial offering in the text is an eight- een-page glossary.
While this initial encounter will put the reader on notice, there is a real question whether it will help. The fact is, unless there is already some familiarity with the major world religions, portions of the text will simply overwhelm the average reader. The next chapter is an initial foray into a variety of religious tra- ditions attempting to explain the underpinnings of a Hindu, or Islamic, or Buddhist, or Christian perspective on religion.
It is here that there is a real danger of the reader getting lost and confused. Theology, Ethics and Philosophy the split between the Theraveda and Mahayana expressions of Bud- dhism. I could not help but wonder how many could read such a passage, with its numerous Buddhist technical terms, without their eyes beginning to glaze over. Such passages will quickly look like gob- bledygook for those without background in the subject.
There then follows a literate and thoughtful chapter on the uses of language when dealing with religion. Those with a background in analytical philosophy will be at home, while those without such a background may struggle with the concepts expressed. Beginning Part Two with a chapter on Creation, the text begins to hit its stride.
Indeed, it is just a few pages into this chapter, on page , that the author provides an outline for the rest of the text. One is left to wonder why it has taken this long for the author to share with the reader her overview to the subject. Regardless, it is in this fourth chapter that the text begins to resemble other philosophy of religion texts. There is a brief outline in this chapter, for example, of the logical possibilities on relating the act of Creation and the Divine.
Then, each of the possibilities is held up for scrutiny, with voices from religious thinkers from the various world religions weighing in. In the following chapters, the author addresses the relation of the Divine to the ongoing life of the World, the cosmological arguments for the existence of God, the teleological arguments, and the ontological arguments.
One often uses a philosophy of religion text more as a ref- erence, looking for some snappy summary of one of the classic argu- ments. In this text, there are no snappy summaries, and that is to its credit. Rather, there are thoughtful historical essays discussing the views of thinkers from many religious traditions on the various arguments. These chapters are insightful, frank, challenging yet accessible, broadly learned, and eminently fair to the views represented by many religious thinkers from varying traditions.
A great part of me wishes the author had opened with Part Three, and then followed with Part Two. Each chapter includes at the end questions to explore further the issues raised in that chapter, as well as a bibliography and endnotes. Some of the endnotes are explanatory and quite enlightening. There is also an index, though I have to say I encountered two mistakes in the Index without looking for any.
One can only wonder if more mistakes lurk about. Those with an ongoing interest in the philosophy of religion will be fruitfully rewarded in their reading of this text. Jeffery, who recently passed away, was a professor of moral theology Missionary Institute London and an experienced missionary. Each chapter deals with a different element of what it means to speak about marriage theologically. In addition, Jeffery sets marriage within a Trinitarian theology and thus keeps the concept of relationship at the forefront of his theology of marriage.
In it, Jeffery explains our contemporary situation and the theological issues that derive from our current age. Jeffery then develops a reasonable theology of communion for spouses based in covenant and critiques those elements of culture that move people away from covenant communion. Theology, Ethics and Philosophy The second chapter offers a very detailed description of the discus- sions and debates leading to and taking place within the sessions of Vatican II. Then the Christian family as domestic church is described and connected to the church univer- sal. Finally, Jeffrey concludes by describing in a very concrete way what it means to call Christian marriage a sacrament.
This book is recommended. It might be best suited for graduate stu- dents of theology because of its high level of scholarship. It may be beyond the reach of students new to theology. More could have been said by Jeffery about the social role of the family and the practical dimensions associated with the mission of the family to church and world. However, Jeffery is to be commended for his very detailed essays and the scope of this work. His writing is evidence that he was a good teacher.
Mary, Quite Contrary - The New York Times
In addition, the text provides an analysis of disputed questions and unresolved issues within the study of Christian marriage. He clearly articulates the dif- ferent sides represented in current debates and includes reference to many important contemporary theologians and their positions. Overall, this book is a very meaningful addition to the study of Chris- tian marriage.
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Mary, Quite Contrary
Enter search terms in at least one of the fields below. Narrow your search. Type Filter by Resource Type:. Arise blog post. Book review. Priscilla Papers. Video Resource. Filter by year:. Filter by year e. Nicola Hoggard Creegan. Biography from Publisher: IVP Academic. Year: Pages: Language: English. ISBN: