Sentences with phrase «social ethic»

These theses of the socially powerless Jesus, the compromise of the gospel ethic with world and other systems of thought, the centrality of the love commandments, the need for a viable social ethic utilizing social philosophies, and the understanding by all this in relationship to the history of social philosophies had a forceful impact upon both H. Richard Niebuhr and his older brother Reinhold Niebuhr.

By taking this approach to understanding social forces, a way may be open for developing a social ethic and pastoral praxis that recognizes the complex character of collective power in black people's experience of oppression.2 As McClendon has made clear, the idea of a «social ethic» must not stand alone.

This social ethic operates with a sense of a new humanity and moves towards the goal of genuine social pluralism.

He made it possible for me to become a Christian as no other figure before or since has (although I can today find similar inspiration from Hans Kung and David Tracy among the Catholics, and Alvin Plantinga and Nicholas Wolterstorff among Reformed Christians) More, he made the quest for an apologetic, cosmopolitan Christian social ethic imaginable.

A Community of Character: Toward a Constructive Christian Social Ethic (Notre Dame, Ind..

I think the second alternative is better than the first, and that both elements must be retained for any adequate social ethic, lest it become lost in the relativities of expediency.

We have come here to the heart of the problem of agape as a foundation for a visible social ethic.

By social ethic I do not mean something opposed to a personal ethic, but one which is concerned with the issues between groups and nations where the decisions taken alter the lives of multitudes of people and the direction of history.

Stanley Hauerwas, a Methodist theologian at Duke University, is often quoted: «The Church does not have a social ethic.

Women who advocated nonviolence as the superior social ethic for dealing with conflict felt the need to defend themselves against the charge of antifeminism by the militants.

There are three implications of this view which form a prolegomenon to a Christian social ethic.

The social ethic for family members found in a household rule provides only general guidelines for the ordering of relationships grounded in equality in Christ.

Its promise was not fully developed in the sense that it did not generate a genuinely public theology, a social ethic able to withstand the change, or a philosophy or religion that allows dialogue between both Christianity and other religions and Christianity and jurisprudence.

At the same time, love is impossible as a wholly adequate social ethic.

A Community of Character: Toward a Constructive Christian Social Ethic.

In the process of giving theology a practical expression he shaped a distinctively American social ethic that dominated Protestant thought in America from the close of World War I to the widening of the war in Viet Nam.

«The ethic of Jesus may offer valuable insights to and sources of criticism for a prudential social ethic which deals with present realities; but no such social ethic can be directly derived from a pure religious ethic.

Spelled out in a lengthy lead editorial entitled «Evangelicals in the Social Struggle,» as well as in books such as Aspects of Christian Social Ethics, Henry's understanding of Christian social responsibility stressed (a) society's need for the spiritual regeneration of all men and women, (b) an interim social program of humanitarian care, ethical proclamation, and personal, structural application, and (c) a theory of limited government centering on certain «freedom rights,» e. g., the rights to public property, free speech, and so on.18 Though the shape of this social ethic thus closely parallels that of the present editorial position of Moody Monthly, it must be distinguished from its counterpart by the time period involved (it pushed others like Moody Monthly into a more active involvement in the social arena), by the intensity of its commitment to social responsibility, by the sophistication of its insight into political theory and practice, and by its willingness to offer structural critique on the American political system.

The magazines move from the strongly traditional viewpoint of Moody Monthly (a viewpoint carrying on the social ethic of late nineteenth century American revivalism), through the moderately conservative stance of Christianity Today (a stance that seeks perhaps unconsciously to revive the social activism of American fundamentalism prior to the repeal of Prohibition and the Scopes trail), to the socially liberal commitment of The Reformed Journal (a position seeking to be contemporary, and yet faithful to Calvin's thought) and the socially radical perspective of Sojourners (a perspective molded in the Anabaptist tradition).

The secular form of liberalism for Niebuhr was a philosophy and social ethic which stemmed from a secularized Social Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social progress.

A dialogue between evangelicals committed to «love» as the basis for a social ethic and those committed to «justice» as its basis can only speed the day when this is recognized.

For those in the Reformed tradition, it is not a literalistic imitatio Christi, but a recognition of the ongoing validity of a doctrine of creation that provides the basis for a Christian social ethic.

Just as Jesus rejected both the politics of the Sadducees and the revolutionary violence of the Zealots, so his followers must embody not with their weapons but with their lives a counter social ethic.

Even though orthodoxy actually contributed to unjust social structures by its neglect, it did contribute to a realistic social ethic with its doctrine of sin.

He tried to reconcile an «apparently» mutually exclusive absolute Christian ethic (agape) with a relative social ethic (justice).

For a Biblical concept of justice has been the real concern of a few of these writers.58 Evidence is of course mixed, but the overwhelming thrust of Scripture's discussion of «social justice» suggests the following Biblical definition: «to each according to his or her needs» Rather than act on the basis of society's most common definitions of «social justice» those of merit or equality - the Christian seeking a Biblically derived social ethic must respond, first and foremost, on the basis of need.

While not downplaying the importance of personal regeneration, the need for radical discipleship, or the call to the building - up of the church, I believe such emphases tend to obfuscate a genuine, Biblically centered social ethic.

From what has been said thus far, it is obvious that the liberty of individuals to pursue private good is the major moral concern of the new reformers and for this reason their ethical views can fairly be seen as a variety of the contractarian social ethic now increasingly characteristic of political society.

To be a Christian is not just «to serve God,» but it is also a dynamic social ethic, a service to humankind.

To listen to them, you would think that the Catholic social ethic has four main emphatic tenets and five great silences.

indicates clearly enough that our «social ethic» (what a lot of muddles are contained in the background to that truncated phrase!)

Most fundamentally: how exactly do your eschatological views, particularly in teasing out these details, provide a well - supported basis for a Christian social ethic?

And that is why Christians are trying to work out a «Christian social ethic» — trying to show, for example, that love is addressed not to a neighbor but to collectivities, etc..

First, a move to negate the communal - denominational approach to educational enterprise and to make intellectual dialogue among concerned teachers and post-graduate students of different religious and secular ideological faiths for exploring a new relevant common anthropology and social ethic in a pluralist India, central to the Christian college.

Some recognize that Buddhism, at least in the form in which it has operated in China, Korea, and Japan, has failed to develop the kind of social ethic needed in the modern world.

I think a social ethic of tolerance and inclusion is entirely appropriate.

This section, «Christianity Today and Tomorrow,» contains four essays on belief, community, moral theology and social ethics, and the future of Christianity.

After a brief stint at Woman's College in North Carolina and a few years teaching «social ethics» at the Hartford Seminary, the relentless clacking of Berger's typewriter earned him a return ticket to the New School in 1963.

Christine Pohl is professor of social ethics at Asbury Theological Seminary in Wilmore, Kentucky, and author of Making Room: Recovering Hospitality as a Christian Tradition (Eerdmans).

J. Philip Wogaman is professor of Christian social ethics at Wesley Theological Seminary in Washington, D.C.

It sifts out into four arenas: personal morality, wisdom decisions, social ethics, mystery / paradoxes of the faith.

In the name of Christ, modern Christian social ethics points to an eradication of the very poverty that Jesus blessed.

One of the biggest fallouts (to oversimplify) then was that conservatives cared about personal morality and not involvement in social ethics / issues of evil, while liberals cared about social ethics / issues but were seen as lax about morality.

The sixties ushered in that option for social ethics at the expense ofdeeper theological symbolism.

Moreover, because of his personal history, Keen has largely ignored matters of social ethics in his discussion of play, despite his desire to become Homo Tempestivus, that timely man who responds appropriately to life around him.

Greater time was given to sociology, social missions, social ethics, and, of course, to means of inculcating the teachings of Jesus through graded Sunday school lessons and other techniques of religious education.

There have been more obviously religious eras, as in the medieval «age of faith» or the periods of the great revivals under Jonathan Edwards or Dwight L. Moody; it is doubtful that there has ever been a period of such general high Christian intelligence or deep commitment to Christian social ethics as in our own time.

Stanley Hauerwas has developed Christian approaches to personal and social ethics from this same starting point.

A Church That Can and Can not Change: The Development of Catholic Moral Teaching by john t. noonan, jr. university of notre dame press, 280 pp., $ 30 Doctrinal development follows a different course in social ethics than in the realm of revelation.

The pervasiveness of this emphasis can now be seen even in Christian social ethics, the field born out of the Social Gospel movement and one which in the name of prophetic spirit and social analysis has been critical of Protestantism's tendency to focus on personal piety.