Sentences with phrase «social ethics»

Every Christian social ethic must take account of these facts about the search for justice.

The first task of the church is to call people to religious faith, not to train them in social ethics.

On the contrary, love as a principle of social ethics implies that distribution and organization of power which can offer the foundation for free and constructive human relations.

The Catholic (and increasingly Protestant) approach to social ethics asserts....

Social ethics views intentions to harm the self or another person as detrimental to the common good.

For this reason, the first and last principle of any Christian social ethics must be the forgiveness of sins.

Finally, a public theology will set forth the first principles of social ethics.

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

«Identification of Christian social ethics with specific partisan proposals that clearly are not the only ones that may be characterized as Christian and as morally acceptable comes close to the original New Testament meaning of heresy.»

Ada Maria Isasi - Diaz is the director of program at Church Women United and a Ph.D. candidate in social ethics at Union Theological Seminary in new York City.

Just as social ethics directs intrahuman activity and is based on what it means to be a human being, a land ethic directs our actions toward the land and must be based on the needs of the land to support life.

I have a special reason for gratefulness to him since he was perhaps the first person who thought of taking a doctorate based on my writings on social ethics from which I learned what my ethical methodology was.

Some scholars argue that because the churches were caught up in eschatological expectation, very little of their discussion about social ethics is relevant to modern issues.

Instead of discussing each point raised in detail, we shall deal with the authority of the Bible in social ethics by emphasizing two points.

Christian social ethics goes beyond prescriptive behavior of what is essentially right or essentially wrong.

Now, in the epistles of Paul the doctrine of the Church as the Body of Christ, the sphere of divine grace and of supernatural life, is the foundation for a strong, positive, and constructive social ethic, which develops in a remarkable way the ethical teaching of Jesus.

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.

American studies, biblical literature and Reinhold Niebuhr's social ethics focus on careerism, are issues consuming attention on American campuses, especially at predominantly women's colleges.

In fact, it can be argued (and I will, in what follows below) that the present divergences in social thought throughout contemporary evangelicalism stem largely from this source from differing theological traditions that provide conflicting models for social ethics today.

«Path of Life» is a personal and social ethics program with positive teaching tools that will assist facilitators to engage students in a fun way.

Reflecting on this experience, I realized that there is the academic payoff for me: the recognition that there can be no meaningful social ethics written today that does not have complicity written into the heart of it — not as a cheap confession but as an appreciation of the corporateness which binds us one to another in hope and in guilt.

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

Perceiving constructive possibilities as well as moral peril in the free markets that were replacing the Calvinist economic edifice and its regulated «just price» toward the end of the 17th century in Massachusetts, the Puritan clergy sought to synthesize their communitarian social ethic with the emerging individualist business ethic that accented competitiveness and aggressiveness.

For Smith, these include: 1) blatantly ignored teachings, 2) arbitrary determinations of cultural relativism, 3) strange passages, 4) populist and «expert» practices that deviate from Biblicist theory, 5) lack of Biblicist self - attestation, 6) the genuine need for extra-biblical theological concepts, 7) the dubious genealogy of the Bible - only tradition, 8) lack of a Biblicist social ethic, and 9) setting up youth for unnecessary crises of faith.

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

The Zen teacher and missionary to the West, Masao Abe, repeatedly asserted that Buddhists needed to learn social ethics from Christians.