Este trabalho de mestrado trata da ética na capelania universitária. A ética é fundamental nas relações humanas e está presente em todas as esferas da vida do ser humano. No meio acadêmico não é diferente. A ética profissional conduz a atuação do profissional da capelania universitária no seu exercício profissional. Ao longo do trabalho percebeu-se que, ainda que a instituição de ensino siga preceitos cristãos, cuja ética fundamenta-se nos princípios do amor, da vivência comunitária, na alteridade, no cuidado, na liberdade com responsabilidade, a ética profissional acaba por incorporar tais valores, uma vez que ser ético é agir a partir de princípios construídos e aceitos socialmente. Constatou-se que a relação interpessoal entre o capelão universitário e o indivíduo é baseada na confiança, permitindo uma comunicação aberta entre eles, porém sigilosa. Assim, a capelania universitária, com uma função poimênica, converte-se em um ministério de ajuda e cuidado pastoral. / The master thesis deals with ethics in university chaplaincy. Ethics is essential in human relationships and is present in all spheres of human life. It is not different in academic settings. Professional ethics grounds the practice of the university chaplaincy professional in his/her professional practice. Throughout the work it was noticed that although the institution follows Christian precepts, the ethos of which is based on the principles of love, community living, the otherness, care, freedom with responsibility, professional ethics ultimately incorporates such values, since being ethical is to act based on socially constructed and accepted principles.. It was found that interpersonal relationship between the university chaplain and the individual is based on trust, allowing for open communication between them, but secretive. Thus, the university chaplaincy, with a caring role, becomes a ministry of help and pastoral care.

The thesis deals with the problematics of a family in relation to the Amoris laetitia document with regard to social work. The thesis reflects transformation of a family recorded by empirical sciences, as well as transformation of the concept of a family from a Christian perspective. It monitors pathological phenomena associated with the environment of a family and offers possible solutions to individual sociopathological phenomena from a social worker's position inspired by the Amoris laetitia document. Finally, the thesis presents incentives that this document provides for social work.

1 Abstract The diploma thesis handles the theme of didactics of Christian ethics as a school subject with a focus on four-year grammar schools and secondary schools. The syllabus of the thesis is organized the way to give a systematic overview of the issue, therefore the first chapter is dedicated to define the basic concepts which are the gateway for understanding what the Christian ethics is and what it is pursuing. The following chapters give a comprehensive view of the subject didactics as a school subject named Christian Ethics. The fifth chapter presents the Decalogue as the basic methodological text of catechesis, which is also an explicit text for Christian ethics. Each of the commandments is demonstrated by its overlapping to the present as we can see on possible ethical topics for teaching. The final six chapter presents a model of three lessons that can be used within the lectures. The chosen topics represent the specific areas which I currently see as problematic, specifically The value orientation of a person; Respect for nature; Partnership and sexuality from the point of view of Christianity.

A ética cristã traz riquezas infindáveis e dela podemos extrair elementos para uma convivência menos doída para as mulheres subjugadas à violência intrafamiliar e podemos viabilizar inúmeras contribuições para as relações de gênero. Entretanto, os diversos aspectos da dominação do homem sobre a mulher demandam um repensar. Propomos esta análise a partir de outra interpretação possível da Bíblia, em que o amor e comportamento de Jesus dão re-significados aos valores e costumes construídos na história das sociedades, culturas e religiosidades, de onde proliferaram ações discriminatórias para com a mulher. Não deveria haver qualquer contradição entre a religiosidade e a inclusão de mulheres no acesso à cidadania e à dignidade. É possível ao homem cristão, ou não, propiciar relacionamentos livres de opressão e permeados pelos direitos humanos. As vítimas que sobreviveram contam suas histórias e uma delas falou tão alto que nos presenteou com uma lei que coíbe a violência doméstica, a lei Maria da Penha, de 2006. O governo civil e a fé cristã podem somar esforços por uma convivência pacífica entre gênero masculino e feminino, mas a diminuição da violência não se torna tangível apenas porque foram legitimados os direitos da não violação da integridade física e psíquica da mulher. Todos estão convocados para implantar um discurso, uma prática e uma interpretação bíblica do amor e cuidado de Deus para com a mulher. / Christian ethics and brings her endless riches can extract elements to living a less painful for women subjugated to family violence and can facilitate numerous contributions to gender relations. However, the various aspects of man's domination over the woman demanded a rethink. We propose that analysis from other possible interpretation of the Bible, in which love and Jesus' behavior gives new meaning to the values and customs built on the history of societies, cultures and religions, where discriminatory actions have proliferated to the wife. There should be no contradiction between religion and the inclusion of women in access to citizenship and dignity. It is possible to man a Christian or not, relationships provide free of oppression and permeated human rights. The victims who survived their stories and one of them spoke so loudly that gave us a law that prohibits domestic violence, the Maria da Penha Law, 2006. The civilian government and the Christian faith may join efforts for a peaceful coexistence between males and females, but the reduction of violence does not become tangible only because they were legitimate rights of non- infringement of physical and psychological integrity of women. All are called to deploy a speech, a practice and a biblical interpretation of God's love and care for the woman.

Based on a review of the academic literature, evangelical public theology often lacks a systematic, theologically grounded social ethic concerning religious liberty. The resulting impasse is one where religious liberty lacks distinctly evangelical contours. Modern and contemporary religious liberty discussions have been ceded, almost exclusively, to political and legal philosophy. At the same time, religious liberty is a foundational principle for evangelical public theology because it addresses issues of how evangelicals enter the public square as a religious people. Additionally, a doctrine of religious liberty is vital for establishing the relationship between the church and state in society. Theological warrant is needed to establish a doctrine of religious liberty on evangelical grounds, and, correspondingly, the lack of consensus or framework around religious liberty jeopardizes the possibility of developing a truly evangelical understanding of religious liberty for public theology. This dissertation seeks to remedy this gap in evangelical public theology and social ethics by grounding religious liberty in the biblical categories of eschatology, anthropology, and soteriology. Chapter one examines the literature surrounding evangelical proposals around religious liberty. Chapters 2 through 4 offer a constructive proposal for religious liberty oriented around the themes of the kingdom of God (eschatology), the image of God (anthropology), and the mission of God (soteriology). Chapter 5 concludes by offering concern that secular ideologies lack sufficient explanatory power to extend a principled account of religious liberty.

The aim of this paper was to explore how teachers perceive Christian ethics. All swedish schools are affected by the values Skolverket phrase as the values all school´s must follow. These values are displayed throughout the teachers profession. This paper addresses the following content: ...the ethics which have been managed by the Christian tradition...”. This paper is based on seven interviews, made with teachers, where they describe their views on what a christian ethics might contain, if they want the content to remain and how a potential reformulation could be designed. One of the results is that all respondents want a reformulation that does not have a religious attitude. The majority of the teachers had a positiv view on what a Christian ethics includes, but would still prefer a reformulation. The result was analyzed by Max Weber's theory of rationalization and the area's previous research where the thoughts of Anders Piltz and Ola Sigurdson gained additional space. The interviews have been processed in agreement with grounded theory.

This study contributes to the available knowledge on the difficulty of using the Bible as a source in Christian ethics. In the study, the use of the Old Testament in Christian ethics is explored and analysed. The central research question is: What makes the use of the Old Testament in Christian ethics so difficult? The research findings reveal that the relationship between ethics and culture is problematic and contributes to the challenge of using the Old Testament in Christian ethics. The study is descriptive and is informed by research that has been done in the fields of Biblical Criticism and Christian ethics. The study focuses on methods and traditions of Biblical Criticism and Christian ethics that can play a role in interpreting biblical narratives in the Old Testament. It is important to look at the various tools and methods of Biblical Criticism to interpret biblical narratives and broaden our knowledge of biblical texts. Relevant approaches in Christian ethics can be useful in making pertinent contributions on moral issues since the focus is on character and community, and biblical texts can be used to shape moral identity. To demonstrate how a specific text in the Old Testament can be used in Christian ethics, the narrative of Judah and Tamar in Genesis 38 is discussed in terms of character and community. The objective of this part of the study is therefore to show how Biblical Criticism and Christian ethics can be used when interpreting a text. The main argument is that Christians often find it difficult to integrate ethics and culture because the relationship between ethics and culture is problematic. The challenge is how one should interpret ethics, in this case Christian, in a particular culture as it plays an integral part in identity and moral formation. / Dissertation (MA)--University of Pretoria, 2014. / lk2014 / Dogmatics and Christian Ethics / MA / Unrestricted

The problem of relating African Christian culture to the message of the Bible has troubled theologians who reflect on African Christianity for a long time. Today, Africa is at a crossroad. It is tom between following what African culture says, on the one hand, and what the Bible says, on the other hand. The strong influence of Western culture (the channel through which Africa received the gospel) adds to this crisis. A solution to the crisis, which African Christians are facing when making moral decisions, can only be found in taking both the Bible as the Supreme Court of appeal and the African cultural values seriously. Forcing African Christians to choose between the Bible and African culture win just lead to more crises. To address this crisis, this study sets out with an introduction that defines the problem, plan, method of dealing with the problem, a review of related literature, the scope and the importance of the study. Chapter two looks at the relationship between Scripture and non-biblical sources in Western Protestant theology. The study finds that although the mainline Protestant theologians spoke about sola Scriptum, they did not mean by this slogan that Scripture should be the only source material for theology. They rather wanted to acknowledge the fact that Scriptme should be the most important source material for mornl decision making. In other words, they did not understand the sola Scriptum battle cry in an absolute and exclusivistic way. They allowed other sources to playa role. This slogan was, however, interpreted in an exclusivistic way by the leaders of the Radical Reformation. Some of the missionaries who brought the Word of God to Africa also tended to interpret and apply the sola Scriptum slogan in an absolute and exclusivistic way. The third chapter looks at the Bible and African culture as sources in African Christian ethical decision making. The study finds that the African theologians reacted against the exclusivistic tendencies of the missionaries in a number of ways. Some, who were on the radical side, put African culture above Scripture. The majority of the African theologians, on the other hand, while accepting the primacy of Scriptures as an important source, stressed the fact that African culture should be taken as important source material for moral decision making in Africa. The problems of polygamy and AIDS are discussed in this chapter to show the crises that arise when African culture is not taken seriously. In the fourth chapter the study looks at the use of African culture in Christian ethical decision making. It argues that there are a number of salient elements of African culture, which should be taken into account when making moral decisions in African Christian ethics. We conclude that any neglect of the African cultural input will lead to less authentic moral decisions. The last chapter summarises and concludes what has been discussed, explicates the findings of the study and gives guidelines on what should be the way forward for African Christian ethical decision making. It concludes that ethical decision making in an African context can only be authentic if, among other things, African cultural values are taken seriously. Factors like reason, natural law, context and tradition or culture, should be allowed to play a role in African Christian ethical decision making. We need to use the whole of God’s reality when making moral decisions. The study ends by identifying certain unresolved issues, which may need further study. / Thesis (DD (Systematic Theology))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

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

Thesis advisor: Stephen J. Pope / This dissertation develops a Roman Catholic account of the flourishing and virtuous agency of people with schizophrenia in the United States. At least two million people in the United States live with this brain disease, whose symptoms (e.g. delusions and avolition) complicate virtuous living. This dissertation remedies the neglect of schizophrenia in Catholic ethics and advances Christian ethics beyond the best available work done on the flourishing and virtuous agency of people with it by Protestant authors by: a) drawing its understanding of the content of human flourishing and of the theological and cardinal virtues from Christian theological and ethical commitments rather than from non-Christian sources; b) grounding the social supports that would increase the likelihood of clinical recovery and, therefore, of agency, habituation, virtue, and flourishing; c) showing via careful work in virtue theory whether, why, how, to what extent, and under which circumstances people with schizophrenia can live virtuously; and d) clarifying the meaning of the theological and cardinal virtues and their relevance for people with schizophrenia. Chapter One elucidates the challenges confronting people with schizophrenia in the United States from their illness itself and from the nation’s failed social response to them, as well as the opportunities available to them through clinical, functional, and personal recovery. Chapter Two concludes that, despite their liabilities, recent secular interpretations of the good life can or do conceptualize flourishing as possible even as constraints such as those associated with schizophrenia endure rather than only after they have been removed. Chapter Threes and Four find that Roman Catholic magisterial teachings about schizophrenia and an analogized reading of Luke 8:26-39 can helpfully ground necessary social supports, but the former requires greater conceptual clarification and development, while the latter emphasizes Jesus’s agency rather than that of the Gerasene man and depicts a total healing from total brokenness that is unavailable to or not fully representative of people with schizophrenia today. Chapter Five argues that Thomas Aquinas’s understandings of perfect and imperfect beatitude provide the best way for Christian ethics to conceptualize the possibility, content, and requirements of the flourishing of people with schizophrenia. Thomistic ethics can ground necessary social supports, and Aquinas’s virtue theory, as interpreted by William C. Mattison and developed by the scientifically-informed and socially-attuned threshold thesis, can show whether, why, how, to what extent, and under which circumstances people with schizophrenia can live virtuously before onset of illness, between onset and the threshold point of clinical recovery, and at and beyond the threshold. Chapters Six and Seven use Thomistic virtue ethics to explain the meaning of the theological and cardinal virtues, respectively, and their relevance for people with schizophrenia. The result is a wider and deeper Christian assessment of their possibilities for agency, habituation, virtue, and flourishing, even as schizophrenia’s challenges continue to varying degrees. / Thesis (PhD) — Boston College, 2024. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.