Sentences with phrase «christian ethic»

Proof positive that calling yourself christian, and actually following the Judeo - Christian ethic are two entirely different things.

Gary:» that may well account for the reason the Judeo - Christian ethic has led to the richest, most generous, most just, most powerful society in the history of the world.»

Thee are of course other major differences, but these alone are sufficient to suggest why the west progressesed so much further, both in prosperity and justice, under the Judeo - Christian ethic.

Modern conservatism is often described as a three legged stool — economics (free market capitalism), social (the Judeo - Christian ethic), and foreign policy (strong national defense).

It is time to recognize the Judeo - Christian ethic as a major philosophical turning point -LSB-...]

For Troeltsch the essence of the Christian ethic by the end of the nineteenth century had come to mean four essential theses, all derived from the double love commandment.

Now if the matter were left here in the ultimate context of God's judgment and grace, we would not have a Christian ethic.

Any Christian ethic to be valid must take its starting point from the revelation of the nature and will of God as this has come to us in Jesus Christ.

This function of an idealistic ethical symbol, this affirmation that the moral act is an expression of the love and the will of the universal Spirit, is characteristic of the religious and Christian Ethic, the Ethic of love and of the anxious search for the divine presence, which, as a result of narrow partisanship or lack of insight, is spurned and vilified today by vulgar rationalists and intellectualists, by so - called free - thinkers and similar riff - raff who frequent Masonic lodges.

One could add that they analogous to the Christian ethic of law of nature, to the Liberal ethic of individual freedom and to the Marxist law of class - struggle.

Professor E. F. Scott, however, passes a not unfair judgment on James: «Conceiving of the new message as a «law,» and not as a power which creates a new life, he misses what is deepest, both in the Christian religion and the Christian ethic.»

One could add that they are analogues to the Christian ethic of law of nature, to the liberal ethic of individual freedom and to the Marxist law of class struggle.

Although there are a few «Tolstoyan» pacifists who view all such use of force as negating the Christian ethic, this is not typical Christian pacifism.

The Judeo - Christian ethic emphasizes the responsibility of the powerful to use their power to help those with no power.

Jesus» extreme words about hating father and mother can not be forgotten in any Christian ethic (Luke 14: 26).

The motivation here is far from the love of the Gospel, yet the goods to be won through involvement in the stuff of history are genuine goods which must be affirmed in a Christian ethic.

I have broken up around 30 fights in the last 8 years — in some fairly intense situations — including weapons... what should be a good Christian ethic in scenario of violence.

The range of those positions is as broad as the distance between the Confucian ethic of propriety and the Christian ethic of love.

Yet undeniably I believed that I was following the dictates of my own conscience as well as the fundamental precepts of what I had learned was the Judeo - Christian ethic.

Those who claim to be «good,» and «moral» and yet without a faith through which they approach God whom they may or may not even believe in, are still living out a moral capital inherited from a Judeo - Christian ethic.

The Christian ethic is eucharistic, communal and revolutionary.

For twenty centuries the Christian faith has struggled to come to terms with culture, and with the Christian ethic of love has both informed and challenged the various expressions of civilized culture, particularly in the areas of science, art and education.

We can continue to be grateful that we live in a nation where one of the worst things that can happen to a Christian for articulating a Christian ethic is that he is pressured to not pray at a national event.

Much has been said in criticism of Luther's doctrine here, and there are many issues concerning the later development of the Christian ethic in relation to war and social justice; but our immediate concern is to understand Luther's faith that it is possible for the Christian to live the life of agape in the midst of the world's affairs and conflicts.

Against that background, let me offer four observations on the character of Christian involvement in the life of the world, dimensions of the Christian ethic which are deeply rooted in our understanding of the death and resurrection of Jesus.

«We can't negotiate away a Christian ethic of sexuality without betraying Jesus.»

First, the Christian ethic is eucharistic; it says «Thanks.»

Second, the Christian ethic is also communal.

If you are at all interested in learning more about how and why people who love Jesus — why long time faithful disciples who have a high view of Scripture with a deeply Christian ethic around sexuality — are arriving at this conclusion, I would commend to you a season of bible study and theological reading and prayer in company with the Holy Spirit and the body of Christ.

Third, the Christian ethic is revolutionary.

And finally, the Christian ethic is one whose focus is on solidarity with the poor and the outcast.

Every Christian ethic will show especial concern for the freedom of the churches to worship and witness to the faith.

The Society of Friends offered a congenial environment for both women's equality and nonviolence through a common understanding of a radical Christian ethic of love.

A Christian ethic must reconsider the biblical outlook on relation of love and justice.

It is our aim in this chapter to see how the concern for justice leads the Christian ethic to some new forms of understanding love's work in the world.

Nonetheless, we must note at the outset the enormous contribution to the secular response to human need which is initiated and constantly reinforced by the Christian ethic.

Those who offer a contextual Christian ethic in our own day seem to be so far in accord with the biblical view that justice is to be sought as the expression of the life of the covenant community as it undertakes in the spirit of agape to bring reconciliation among men.

Every significant Christian ethic has sought a strategy for protest.

In some contemporary Christian theories of law the need for principles is recognized, but it is held that in a Christian ethic all principles must have an exclusively Christological derivation.

In Wilson's view the Christian ethic of selfsacrifice has functioned to encourage loyalty to the group, thereby tacitly promoting the selfish interests of the individuals who belong to these groups and promoting human survival.

It is clear that every Christian ethic interprets the obligation to the neighbour within the action of God's creative power and mercy.

But humitarianism can have its own personalism of involvement in the neighbours» needs, and when this happens a Christian ethic can affirm that in this love for the other Christ is present incognito.

But since our particular variety of national religion usually employs terms identical with those of the Christian ethic and even with the faith itself, the issue is extremely confused.

Theologians refer to the Christian ethic of love of God and neighbor as a law of love that signifies the sacrificial quality required of those who, in the name of Jesus Christ, seek the good of their neighbors.

But «ethics» is a misleading word, because it carries with it the assumption that there is a Christian ethic as there is a Socratic or humanistic ethic.

The essence of the Christian ethic is to be in the world but not of it — to recognize the vitality and goodness in the world while at the same time maintaining sufficient critical distance to seek its transformation or, in theological terms, its redemption from sin.

Its distant roots are of course in the Christian ethic.

For example, it is the opinion of not a few biblical scholars that the love commandments in the Fourth Gospel and the epistles of John, so often quoted to stress the universality of the Christian ethic, were originally understood as applying only within the Christian community, and as in the Old Testament «Love your neighbor» meant «Love your fellow Israelite,» so the corresponding «new commandment» was taken to mean, «Love your fellow Christian.

One group believed that the spirit of love is itself a pure and unique method for dealing with all evil; hence the Christian ethic is one which expresses this spirit persuasively, intelligently, in all situations, and withdraws from all methods and means which resort to something which is other than the spirit of love.

But if basic democracy means the attempt to order the common life in such a way that these conditions are met — and I believe that basic democracy can be so defined — then the positive relationship between the Christian ethic and political and social democracy is here affirmed.