Sentences with phrase «christian moral principle»

Mutual regard emerges as the paramount Christian moral principle.

Furthermore, our understanding of Christian moral principles and their application again requires just such a thorough revision.

Not exact matches

A polemicist might well have salty things to say about this abdication of moral principles that Christians have held since the earliest days of the faith, but in Wilcox's mild and irenic diction the mainline churches are simply «accommodationist,» espousing what he calls a «Golden Rule Christianity» that honors tolerance, kindness, and social justice as paramount virtues.

«It is through the humanities principally,» says Coughlin, president of Gonzaga University from 1974 to 1996, «that the culture, values, and moral principles of the Judeo - Christian tradition are kept alive in Western society.

The pulpit is the place for the declaration of the Word of God and not the place for teaching Christian theology or the principles of Christian morality, although it is obvious that the gospel of Christ has theological implications and involves moral consequences.

«Nominals» were raised to appreciate (though not know) the Bible, a certain moral code and general Christian - ish principles.

The Church was always only able to proclaim universal moral principles, where the Christian acted as bound by the teaching of the Church, he always had to keep his action within the framework of the principles of natural law and of the Gospel which were taught by the Church.

For that reason the Church teaches moral maxims with specific content to be observed by the faithful in every case where the inner structure of reality to which these principles apply is actually present and where this presence is recognized by the Christian.

Indeed in [E], the history of ancient thought is overviewed and perceived as having presented God in the image of an imperial ruler (Christian theology), a personification of moral energy (Hebrew thought) and an ultimate philosophical principle (Greek thought).

Although space will not permit exploration of the point here, it is important to note that Christian thought about just war predated the rise of the modern state system in the 17th century, and rests on fundamental moral principles not essentially tied to that system.

I see nothing contradictory in admiring Rand's political and social views and still following Christian principles / morals.

This limitation severely constricts the freedom of Christian churches» which have a distinguished record of establishing universities and hospitals for all men and women» in the exercise of their own moral principles.

Waugh understood that this search was all about the actual, raw fact of the Crucifixion really happening: the Christian faith is not a set of moral principles, or a myth and some lovely traditions, but the truth, rooted in history.

Alvin Plantinga, prof. of theology @ Notre Dame: he defends the notion of reformed epistemology, which states that if moral arguments for Christianity are true, then principles of the Christian faith are likely to be true as well.

Personally, I find Christians that only care about preserving their moral supremacy at the cost of everyone else to be a far greater evil than same gender oriented individuals seeking equal treamtent in a country founded on the principles of freedom and equality.

But «a moral discussion is inconclusive and even trivial, if it leaves out the question of its application,» as Gregory Vlastos has said.13 In order to be as specific as possible about this approach to Christian social philosophy I shall outline in arbitrary fashion five general principles which I suggest can be supported by the evidence of human experience as being necessary guides to the conditions under which the Good Society can grow.

Yet it will be an ethic which holds in creative balance the authority of enduring moral principles with the freedom of the Christian spirit.

The Reformers saw that the basis of moral responsibility and decision of the Christian does not lie in the elaboration of principles but in the concrete response of free men to the call of God, which is a call to action and service.

To this may be added the odd fact that the same people who claim to be defenders of freedom want to forbid Christians, for example, to send their children to denominational schools or to live according to their own moral principles.

(The following statements are somewhat characteristic of such schools: Bethany Theological Seminary affirms that its object is «to promote the spread and deepen the influence of Christianity by the thorough training of men and women for the various forms of Christian service, in harmony with the principles and practices of the Church of the Brethren»; Augustana Theological Seminary «prepares students for the ministry of the Evangelical Lutheran Church with the special needs of the Augustana Church in view»; the charter of Berkeley Divinity School begins, «Whereas sundry inhabitants of this state of the denomination of Christians called the Protestant Episcopal Church have represented by their petition addressed to the General Assembly, that great advantages would accrue to said Church, and they hope and believe to the interests of religion and morals in general, by the incorporation of a Divinity School for the training and instructions of students for the sacred ministry in the Church aforementioned.»)

Indeed, everybody holds certain principles of «elemental faith»: for example, that the world has some kind of order to it, and that we have some kind of moral responsibility Elemental faith and other forms of secular faith provide «points of contact» for Christians trying to explain saving faith.

There are many beautiful thoughts and applications here as he sketches a Christian cosmology whose principles and values are at once scientific, practical, moral, aesthetic, and theological.

I'm a student at a Christian college, and it saddens me to think that you would distrust my collaborative ability based on the fact that I attend a school that has a specific set of moral principles.

No Christian writer of the New Testament, so far as our records reveal, ever faced the responsibility of applying high moral principles to preserving the institutions of society, administering governments, handling international relationships, prosecuting social reforms, or even mitigating by public measures the inequities of an economic system.1

Despite its demonization as a right wing Christian rejection of modern science if not modernity as a whole, the language of Bush's order manages to acknowledge the serious and profound ethical dilemmas that surround stem cell research and to clearly articulate both the scientific and moral principles that ground its decisions.

by saying: In three ways --(1) its members must fulfil their moral responsibilities and functions in a Christian spirit; (2) its members must exercise their purely civic rights in a Christian spirit; (3) it must itself supply them with a systematic statement of principles to aid them in doing these two things, and this will carry with it a denunciation of customs or institutions in contemporary life and practice which offend against those principles...

We are not using God's Word, the Bible, when trying to educate people, Christians and non-Christians, about what God has to say about caring for the poor, racism (a taboo subject in many evangelical circles), and articulating moral principles like the immoral budget proposed by Ryan - Romney as well as many other societal issues.

By 1700, «the Christian world was full of religions, objectives and moral entities characterized by system, principles and hard edges.»

Even Christians disaffected with church services, confused by doctrine, and unconvinced by some principles of moral guidance often appear somehow to remain acquainted with those delicate disclosures of an invisible, inaudible, mysterious presence.

The Christian «vision» that frames this principle disposes practical thinkers to adopt a «realist» stance in public life, resisting both naïve illusions about the possibilities for human goodness and cynical dismissals of moral accountability.

Brown says The Hobbit exemplifies three basic Christian principles — providence, purpose and moral sensibility — and that they all serve to inspire Christian hope.

But he will not admit that the uniqueness of the moral and Christian human being stands outside a structure of specific universal moral principles founded on essences.

Even for the Catholic the road from the general principles of Christian ethics to concrete decision has become considerably longer than formerly, even when he is determined unconditionally to respect all those principles, and for a good part of the way, in the last decisive stages of the formation of the concrete moral imperative, he is therefore inevitably left by the Church's teaching and pastoral authority more than formerly to his own conscience, to form the concrete decision independently on his own responsibility.

The real situation in which the Christian of today has to make his moral decisions is in any case such that in very many and very important instances, the decision can no longer be the simple and obvious application of the principles concerning essences, even if he respects these as absolutely and universally valid.

Instead, however, and as the best substitute, the Church would need to give the individual Christian three things: a more living ardour of Christian inspiration as a basis of individual life; an absolute conviction that the moral responsibility of the individual is not at an end because he does not come in conflict with any concrete instruction of the official Church; an initiation into the holy art of finding the concrete prescription for his own decision in the personal call of God, in other words, the logic of concrete particular decision which of course does justice to universal regulative principles but can not wholly be deduced from them solely by explicit casuistry.

There would be questions of systematic theology, for example those concerning the nature of justification, the validity, and knowledge, of the natural law within Christian morality, the possibility and recognition of an individual call coming directly from God to the conscience in a concrete situation, and the question of the relation of such: a call to universal moral principles, as well as many other questions with which the ecumenical dialogue will have to concern itself.

Hicks omits criteria for making normative judgments about what levels of inequality are just — normative criteria that Christian ethicists of an earlier generation called «middle axioms» between broad theological and moral principles and policy judgments.

(a) It completely does away with any Christian doctrine of sin, for sin is no longer the result of a moral choice made in rebellion against God by the mind and the heart of man; sin is simply a physical principle in matter and in all that is composed of matter.

Because it is a moral crisis, Christians have the right and the responsibility to speak out and to act — presumably from the principle of stewardship which rejects and resists any redescription of man's powers relative to God's such that the earth is seen as man's to do with as he will.

Since the course is American and Christian (of a somewhat fundamentalist nature), it contains slightly irritating «moral stories» interspersed with the science, and so - called «wisdom principles» every so often.

«Living in, practicing, condoning, or supporting sexual immorality, including but not limited to, sex outside of marriage, homosexual acts, bi-sexual acts; gender identity different than the birth sex at the chromosomal level; promoting such practices; or otherwise the inability to support the moral principles of the school (Leviticus, 20:13 a, Romans 1:27, Matthew 19:4 - 6),» are all grounds for expulsion or the denial of admission to Liberty Christian Academy.

These considerations are solidly grounded in science, and solidly grounded too in moral principles that have served Christians well for 200 years, eh Louis Hooffstetter, Jim D, Lolwot, and Manacker???

A former National Lateral Hire Recruiter of the Year for 2003 for another national legal executive search firm, Mr. Milby formed Milby & Oliver with the deep conviction that a lateral hire executive search firm can in fact operate very successfully while at the same time adhering to the highest moral, ethical, and Judeo - Christian principles.