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Apologetics --- Apologetics [Missionary ] --- Apologetics--19th century --- Apologetics--20th century --- Apologetiek --- Apologetiek--19e eeuw --- Apologetiek--20e eeuw --- Apologétique --- Apologétique--19e siècle --- Apologétique--20e siècle --- Christelijke ethiek --- Christelijke geloofswaarheden --- Christelijke waarheiden --- Christendom--Apologetische literatuur --- Christendom--Geloofswaarheden --- Christian ethics --- Christian evidences --- Christianisme--Morale --- Christianisme--Vérités de foi --- Christianity--Apologetic works --- Christianity--Evidences --- Ethics [Modern ] --- Ethiek [Moderne ] --- Ethique chrétienne --- Ethique moderne --- Etres humains --- Evidences [Christian] --- Evidences of christianity --- Fundamentele theologie --- Geloofswaarheden [Christelijke ] --- Genade (Theologie) --- Grace (Theology) --- Grâce (Théologie) --- Homme (Humanité) --- Homme (Théologie chrétienne) --- Hommes (Humanité) --- Human beings --- Humanité (Ensemble des êtres humains) --- Humans --- Man (Christian theology) --- Mankind --- Mens --- Mens (Christelijke theologie) --- Mensdom --- Mensen --- Mensheid (Geheel der mensen) --- Moraaltheologie --- Moral theology --- Morale chrétienne --- Polemics (Theology) --- Polemieken (Theologie) --- Preuves du Christianisme --- Theologie [Fundamentele ] --- Theologie [Moraal] --- Theology [Fundamental] --- Theology [Moral ] --- Théologie de la grâce --- Théologie fondamentale --- Théologie morale --- Vérités de foi (Christianisme) --- Waarheden [Christelijke ] --- Ethics, Modern --- Man --- #GBIB:Overlegcentrum Christelijke Ethiek --- 241 --- Homo sapiens --- Human race --- Humanity (Human beings) --- Humankind --- People --- Hominids --- Persons --- Salvation --- Law and gospel --- Modern ethics --- Ethical theology --- Theology, Ethical --- Theology, Moral --- Christian life --- Christian philosophy --- Religious ethics --- Apologetics, Missionary --- Christianity --- Evidences, Christian --- Evidences of Christianity --- Fundamental theology --- Theology, Fundamental --- Religious thought --- Theology --- Moraaltheologie. Theologische ethiek --- Evidences --- Kant, Immanuel --- -Ethics --- Theological anthropology --- Kant, Immanuel, --- Kant, Emmanuel --- Kant, Emanuel --- Kant, Emanuele --- Ethics. --- Ethics --- Kant, I. --- Kānt, ʻAmmānūʼīl, --- Kant, Immanouel, --- Kant, Immanuil, --- Kʻantʻŭ, --- Kant, --- Kant, Emmanuel, --- Ḳanṭ, ʻImanuʼel, --- Kant, E., --- Kant, Emanuel, --- Cantơ, I., --- Kant, Emanuele, --- Kant, Im. --- קאנט --- קאנט, א. --- קאנט, עמנואל --- קאנט, עמנואל, --- קאנט, ע. --- קנט --- קנט, עמנואל --- קנט, עמנואל, --- كانت ، ايمانوئل --- كنت، إمانويل، --- カントイマニユエル, --- Kangde, --- 康德, --- Kanṭ, Īmānwīl, --- كانط، إيمانويل --- Kant, Manuel,
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Christian ethics --- Divine commands (Ethics). --- Moral realism. --- Reformed authors.
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This work focuses on divine command, and in particular the theory that what makes something obligatory is that God commands it, and what makes something wrong is that God commands us not to do it. Focusing on the Abrahamic faiths, eminent scholar John E. Hare explains that two experiences have had to be integrated. The first is that God tells us to do something, or not to do something. The second is that we have to work out ourselves what to do and what not to do. The difficulty has come in establishing the proper relation between them. In Christian reflection on this, two main traditions have emerged, divine command theory and natural law theory. Professor Hare successfully defends a version of divine command theory, but also shows that there is considerable overlap with some versions of natural law theory. He engages with a number of Christian theologians, particularly Karl Barth, and extends into a discussion of divine command within Judaism and Islam.0The work concludes by examining recent work in evolutionary psychology, and argues that thinking of our moral obligations as produced by divine command offers us some help in seeing how a moral conscience could develop in a way that is evolutionarily stable.
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