Against the individualism and abstractionism of standard modern accounts of justification and epistemic merit, Wolterstorff incorporates the ethics of belief within the full scope of a person's socio-moral accountability, an accountability that ultimately flows from the teleology of the world as intended by its creator and from the inherent value of humans as bearers of the divine image. This study explores Nicholas Wolterstorff's theory of 'situated rationality' from a theological point of view and argues that it is in fact a doxastic ethic based upon the theology of Wolterstorff's neo-Calvinist, Kuyperian background, which emerges in terms of his biblical ethic and eschatology of shalom. Situated rationality, the sum of Wolterstorff's decades-long work on epistemology and rationality is a shalom doxastic ethic - a Christian, common grace ethic of doxastic (even religious doxastic) pluralism.

Presenting a neo-Calvinist account of human moral experience, this book is an advance upon the tradition of Augustinian moral theology. The first two chapters are theological interpretations of Genesis 2:17 and 3:6 respectively. Chapter 3 approaches the neo-Calvinist notion of God as absolute person through a consideration of theologies of human reason and history. Chapter 4 considers the relationship between absolute person and classical trinitarianism, and the significance of absolute person for accommodation, hermeneutics, and the Creator/creature relation and distinction. The fifth chapter considers the role of the incarnation in Bavinck’s thought, and thus provides a backdrop for reflection upon absolute person from a biblical theological point of view. Shannon concludes with the claim that, according to the Bavincks, Vos, and Van Til, human moral experience is the product of a divine self-expression primarily in the Son.

Presenting a neo-Calvinist account of human moral experience, this book is an advance upon the tradition of Augustinian moral theology. The first two chapters are theological interpretations of Genesis 2:17 and 3:6 respectively. Chapter 3 approaches the neo-Calvinist notion of God as absolute person through a consideration of theologies of human reason and history. Chapter 4 considers the relationship between absolute person and classical trinitarianism, and the significance of absolute person for accommodation, hermeneutics, and the Creator/creature relation and distinction. The fifth chapter considers the role of the incarnation in Bavinck’s thought, and thus provides a backdrop for reflection upon absolute person from a biblical theological point of view. Shannon concludes with the claim that, according to the Bavincks, Vos, and Van Til, human moral experience is the product of a divine self-expression primarily in the Son.