Evil and Christian Ethics (New Studies in Christian Ethics)
The demonic plays a role in a world that God "ought neither to have created nor to sustain in existence" p.
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Here, natu- ralistic explanations for mass murder, like the cases of Jeffrey Dahmer or Colum- bine High School, are unconvincing. They cannot account for the sense of psy- chological compulsion that the actors exhibit. Demonic possession provides an ancient explanation that should not be dismissed out of hand.
Although all people-except those in the modern West-have believed in possession and demons, Graham limits his claims to existence to that of rational postulates, supe- rior to inadequate naturalistic explanations. Graham wants to postulate demonic spirits to underwrite a Christus Victor solution to the problem of evil. Drawing on an Augustinian conception of demonic fall, Graham thinks that he offers a theod- icy that avoids the impossibility ofjustifying evil theologically.
Christ's victory over the devil described for Graham in Rev. Graham's argument is more elaborate and careful than this summary indicates. It is intellectually challenging, rationally coherent, but finally unconvincing as Graham expects many readers to conclude. The central argument for the exis- tence of the demonic, when viewed from the worldview that Graham rejects, de- pends on too many contested claims and moves too quickly to reject contempo- rary accounts.
Graham's evil agents may fill a gap in modern understanding, but they still do not fit that space in an intelligible and credible way.
Genocide in Rwanda, multiple murder at Denver or Dunblane, the gruesome activities of serial killers--what makes these great evils, and why do they occur?. In recent years the study of Christian ethics has become an integral part of mainstream theological studies and there is now a more widely-held view that.
Biblical Religion and Family Values: A Problem in the Philosophy of Cul- ture. In light of recent debates over "family values" in Western democracies, philo- sophical theologian Jay Newman seeks, in this wide-ranging, interdisciplinary in- quiry, "to contribute to philosophical understanding of basic relations between religion and the family as fundamental forms of culture" p.
The first half of the book is a catalog of Hebrew Bible and New Testament texts on family. In analyzing these texts, Newman challenges the "association of any Hebrew- Scriptural respect for family with contemporary, 'pro-family' concerns," noting that such associations "may obscure crucial differences, not the least being con- flicting ideas on what kind of family is of paramount cultural importance" p. In the same vein, Newman asserts that "a thoughtful person can again see that the meaning and importance of widely used Scriptural texts are rarely as trans- parent as the most avowed 'literalists' contend" p.
Newman thus introduces early on a split between hermeneutical liberals and literalist conservatives that runs throughout his discussion of biblical notions of family and mirrors his over- all argument about religion and family as competitive cultural institutions.
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Of special interest, however, is the way the present reflections join up with his analyses of the juridical moment of the "hermeneutics of testimony" essential to his concept of revelation in Essays on Biblical Interpretation Philadelphia, and connect to the category of attestation that forms the basic infra- structure of his hermeneutics of human identity and action in Oneselfas Another In this way and others, the essays of The Just in an elegant English translation will interest audiences within religious, legal, and philosophical studies.
Directories Courses Discussion Groups. The Journal of Religion The essays in The Just will engage many readers who specialize in religious studies-even though the present collection reflects Ricoeur's practice of strictly separating autonomous philosophical discourse from biblical exegesis or theolog- ical reflection-for at least two reasons.
Book Reviews Further, to be moral, we must abhor evil say, the absolute evil of slavery , which only makes sense if there is a God who also abhors evil and who seeks to end it. Luther and Bonhoeffer on the Cross of Discipleship1. Babel, Tyranny and Totality: Reading Genesis 11 with Luther. Luther and Christian Ethics. Jul - OnlineFirst. Living as the People of God.
Christian Ethics
Jul - Vol 31 , Issue 3. The Christian Ethics of Eating Animals. Oct - Vol 30 , Issue 1. Oct - Vol 31 , Issue 1. Marcia Pally, Commonwealth and Covenant: Economics, Politics, and Theologies of R The Image of God and Moral Action: Challenging the Practicality of the Imago Dei.
Here, natu- ralistic explanations for mass murder, like the cases of Jeffrey Dahmer or Colum- bine High School, are unconvincing. The conclusions to emerge are surprising. Human agents cannot be moral without attendant personal satisfac- tion. But Christian theology has a long history of thinking and writing on such problems and offers insights which are helpful to scientific and ethical reflection upon the nature of addiction. Graham wants to postulate demonic spirits to underwrite a Christus Victor solution to the problem of evil. Genocide in Rwanda, multiple murder at Denver or Dunblane, the gruesome activities of serial killers - what makes these great evils, and why do they occur?
Why Three Goods of Marriage for Augustine? Aug - Vol 29 , Issue 1. Kant on Christianity, Religion and Politics: Three Hopes, Three Limits. Oct - Vol 29 , Issue 1. Surveillance and the Eye of God. Jan - Vol 27 , Issue 1.
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