Sentences with phrase «christian ethic of love»

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

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.

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.

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.

Not exact matches

He saw Christianity as a religion of love and took seriously the two sayings that God is love and that love for God and fellow creatures sums up Christian (and Judaic) ethics.

It is sometimes held that the initial impulse of Christian ethics in its absolutizing of love was the search for a supernatural purity, and a refusal to compromise in any way the simplicity of the commandment to love.

This theme — of the tension or rivalry between our natural loves and love for God — is given its most systematic treatment by Lewis in The Four Loves, a book that deserves, I believe, to be considered a minor classic in Christian etloves and love for God — is given its most systematic treatment by Lewis in The Four Loves, a book that deserves, I believe, to be considered a minor classic in Christian etLoves, a book that deserves, I believe, to be considered a minor classic in Christian ethics.

A Christian love ethic would arise from a more honest interpretation of the Second Commandment: «You shall love your neighbor as yourself.»

A seminary professor of ethics has described Christian love as «the ability to read statistics with compassion.»

To stress love as one's motive for involvement encourages an overvaluation of voluntaristic structures as the key to Christian social ethics, and ultimately aborts rigorous structural involvement in society.

«17 Now one may find something less than the pure spirit of love here but there is also disclosed a valuable element in human nature which a Christian ethic ought to respect and enlist, not relegate to a place wholly outside the Kingdom.

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.

What is demanded of Christian ethics in our time is to show how we can hold together the absolute claim of the God of love upon every life amidst the ambiguities of our moral situation.

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 Christlove 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 ChristLove your neighbor» meant «Love your fellow Israelite,» so the corresponding «new commandment» was taken to mean, «Love your fellow ChristLove your fellow Israelite,» so the corresponding «new commandment» was taken to mean, «Love your fellow ChristLove your fellow Christian.

Any adequate discussion of the theme of love of God and neighbor and of its relevance to Church and school requires all the resources of the theological curriculum from study of the Scriptures through systematic theology, the philosophy, psychology and history of religion, Christian and social ethics to pastoral theology, Christian education and homiletics.

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.

Superficial views of Christian ethics see love and justice as entirely separate aspects of human relationships.

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.

Because the spirit of agape transcends group loyalties without renouncing them, the question of the nurture of the personal life and its love becomes a critical one for Christian ethics.

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

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.

We could all stand to be reminded of Jesus» humanity - that despite his daily human struggle, he created a revolutionary loving and caring ethics and morality which should stand at the heart of the Christian religion but are often pushed to the margins in the organized churches.

He simply carried a Christian understanding of agape (love or covenant fidelity), relatively detached from its theological context, into medical ethics and then used this love as a principle by which to evaluate and transform the covenants already present in the world of medical care.

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.

leads me to hope that Christians will realize that the liberation struggle and a responsible love ethic must come together in our way of living.

Christians need to realize that the liberation struggle and a responsible love ethic must come together in our way of living.

Nevertheless the Christian doctrine of the relation between the ethics of Law and Grace, the Hindu concept of paramarthika and vyavaharika realms, the Islamic concept of shariat law versus the transcendent law, and the equivalent ones in secular ideologies like the Marxist idea of the present morality of class - war leading to the necessary love of the class-less society of the future need to be brought into the inter-faith dialogue to build up a common democratic political ethic for maintaining order and freedom with the continued struggle for social justice, and also a common civil morality within which diverse peoples may renew their different traditions of civil codes.

Life is a masked ball, a Halloween party, and the Christian life, ethics, love, is that disruptive task of tearing off the masks of the guests to discover the true princess.

But the idea of two distinct and interrelated levels of morality, the ultimate ethic of love and the relative ethic of law, are clearly laid down in the Christian system of ethics.

Of these, which for the Christian are of paramount importance as the incomparable instances of divine love and suffering, it can not be said that they, as «the characteristics of intuitive realization, nondogmatic toleration, insistence on non-aggressive virtues and universalist ethics, mark Jesus out as a typical Eastern seeOf these, which for the Christian are of paramount importance as the incomparable instances of divine love and suffering, it can not be said that they, as «the characteristics of intuitive realization, nondogmatic toleration, insistence on non-aggressive virtues and universalist ethics, mark Jesus out as a typical Eastern seeof paramount importance as the incomparable instances of divine love and suffering, it can not be said that they, as «the characteristics of intuitive realization, nondogmatic toleration, insistence on non-aggressive virtues and universalist ethics, mark Jesus out as a typical Eastern seeof divine love and suffering, it can not be said that they, as «the characteristics of intuitive realization, nondogmatic toleration, insistence on non-aggressive virtues and universalist ethics, mark Jesus out as a typical Eastern seeof intuitive realization, nondogmatic toleration, insistence on non-aggressive virtues and universalist ethics, mark Jesus out as a typical Eastern seer.

But the idea of two distinct and inter-related levels of morality, the ultimate ethic of Love and the relative ethic of Law, are clearly laid down in the Christian system of ethics.

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.

This essay, a contribution honoring the thought of our brother and mentor K.C. Abraham, focuses on the meaning of Christian love as a foundation for our explorations on ethics and the struggles for justice in our pluralistic societies.

So in this attempt to explicate Christian ethics love is related to a particular tradition of moral norms understood as both revelation and natural law in a particular communal context.

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.

It's not like it involved a wave of acceptance of the concept of free love, exploration into knew spiritualism, a reavluation of morality and ethics, and the first real key stages in recognizing that the idealized «Good Christian Family Values» of the 50's were a lie and a sham, that often enough were just a cover for a an abusive house - hold, treating women like second class citizens, and culuraly engrained and supported bigotry.

Our values as expressed through Christian counseling for Wheaton, Aurora and Naperville include providing services according to Biblical truths and ethics; utilizing our God - given gifts of love, understanding, teaching, healing, knowledge, helping and wisdom; and encouraging others to understand that seeking counseling is not a weakness, but rather evidence of placing faith in God to work in their lives.

«As the first Christian counselor I spoke to, Erik Sundquist gave me some insights that carried me through the whole article (FTN, January 2000), one being that Christian counselors work primarily through the ethic of love.»

Our Christian counseling includes providing services based on Biblical truths and ethics, as well as applying our God - given gifts of love, understanding, teaching, healing, knowledge, helping and wisdom.