Sentences with phrase «specffic ethical teaching»

The commentary for Luke 4:18 in the ESV Study Bible notes, «Jesus» ministry included... forgiving sins and the ethical teachings that promote social justice.»

But it may be even more unnerving for some to find that the concept of a Supreme Being apparently does not play a central role in his religious philosophy, at least not in his ethical teachings.

Professor Bultmann agreed with Dr. Albert Schweitzer (cf.. The Quest of the Historical Jesus) that eschatology was an essential part of the teaching of Jesus, but he differed from Dr. Schweitzer in his conviction that the ethical teaching of Jesus is inseparable from his eschatology: both are based on the certainty that man is not sufficient unto himself but is under the sovereignty of God.

Prior to that time most ethical teaching assumed that the amount of wealth available in a community was more or less fixed.

What was left was the «pure» Christianity of the merely human Jesus and his ethical teachings - in other words, liberal modernism.

And being good meant trying to live in accord with the ethical teaching of scripture, whether that was understood as a narrow and highly specific code of righteousness, or more generally as following important principles such as the golden rule, loving your neighbor as yourself, and so forth.

It's hard to know what would be taught that everyone can agree upon, except, I would hope, the great commandments «Love God» and «Love Neighbor», as far as ethical teaching goes.

It is not difficult to summarize with a fair degree of conciseness the principal ethical teachings of Jesus.

The propensity of scholars (and Christians more generally) to confine the ethical teaching of Jesus to his words has been shown to be a misunderstanding of the genre; the contrasting actions of Jesus are just as important.

It would however be misleading to suggest that the ethical teaching of the New Testament is sufficiently represented by some such very general proposition (as if it were enough to say «Love, and do as you like»).

Verses 18 - 19 are a rather unimaginative interpretation of the first half of verse 15, perhaps reflecting the ethical teaching of the early church.

Love of God; love of neighbor: an important part of the ethical teaching of Jesus can be brought under these twin heads, and this has often been done by Christian moralists.

There was, for example, in the eighties an Interfaith Colloquium against Apartheid and there were various interfaith gatherings on ecological issues as well as interfaith prayer and work for peace, but the Parliament for a moment captured the attention of the world and sought to show, at a time of intense conflict in former Yugoslavia and of communal troubles in India, that religions need not be a cause of division but could unite on certain basic ethical teachings.

In this chapter, we return to a note that we have already seen in Chapter 6: opposition to hypocrisy, perhaps the most important single element in Jesus» ethical teaching.

Similarly, in his ethical teaching he started on common ground.

In 3:10 - 14, Luke adds some of John's ethical teaching, but it seems perfunctory and not particularly demanding, especially when compared to Jesus» teaching on wealth and on love of enemies.

But over and above the broad ethical teaching, intrinsically universal in its scope, there are sayings addressed directly to the disciples as a community in being, capable of being compared and contrasted with other existing communities: «You know that in the world the recognized rulers lord it over their subjects, and their great men make them feel the weight of authority.

A word might be said about the kind of ethical teaching we have here.

In one aspect they are addressed to all and sundry, laying down the lines of an absolute ethic determined by the coming of the kingdom of God; but insofar as individuals accept them as such, and commit themselves, the new Israel is being formed, and the ethical teaching of Jesus becomes the new law by which it is to be governed.

Today, ethical teachings such as this are rarely regarded as objectively given or derived by reason.

The basis of all Moslem ethical teaching is the Koran.

It is only when his ethics is separated from the ethical teaching of Judaism — which he deepened and spiritualized — and is then given a purely apocalyptic setting, that it can be described as «interim ethics.»

Rational critics of Jesus» ethical teaching should recognize this: the end of ultimate importance is the creation of good and Jesus» ethic is perfectly adapted to that end.

This statement is made in complete awareness of the fact that, as Klausner says, «throughout the Gospels there is not one item of ethical teaching which can not be paralleled either in the Old Testament, the Apocrypha, or in the talmudic and midrashic literature of the period near to the time of Jesus.»

This preoccupation of Jesus» ethical teaching with the absolutely good presents the interpreter with one of his most perplexing problems.

Jesus» ethical teaching is ideally adapted to this growth of good.

Jesus... gathered together and, so to speak, condensed and concentrated ethical teachings in such a fashion as to make them more prominent than in the talmudic Haggada and Midrashim, where they are interspersed among more commonplace discussions and worthless matter.»

To talk about the «ethical teaching of Jesus» is to talk about something that can only be found by a process of abstraction and deduction from the teaching as a whole.

What are we to say about this interpretation of Jesus» ethical teaching?

Here, I suggest, appears the value of the distinction we have made between the positive and negative elements in the problem of Jesus» ethical teaching.

This characteristically Jewish originality of Jesus appears, if nowhere else, in the concentration of his ethical teaching.

If this is true, instead of blaming eschatology for the» impracticableness» of Jesus» ethical teaching, we should thank eschatology for that teaching's majesty and permanent relevance.

But as we listen to the ethical teachings of Jesus, all such pretenses are swept away.

The most important thing about the religious and ethical teachings of Jesus is not that he taught them but that he thought them.

When we have recognized the fact that in general structure the catechesis of early Christianity followed the lines of other ethical teaching of the time, we shall be better prepared to recognize the points at which specifically Christian motives and sanctions are introduced.

The ethical teachings were given to form the criterion of repentance and were to apply only to the brief period before its coming.

«Hence there is a place for ethical teaching, not as «interim ethics,» but as a moral ideal for men who have «accepted the Kingdom of God,» and live their lives in the presence of his judgment and His grace, now decisively revealed.»

In broad outline, therefore, it appears that the ethical teaching given by the early church was pretty closely related to the general movement in Greco - Roman society towards the improvement of public morals as it was undertaken in the first century by various agencies.

These solid blocks of ethical teaching correspond in some sort to the ethical sections of the epistles.

I do not think it plausible to suggest that all this is accidental; nor would it be any more plausible to suggest that the authors of Hebrews and I Peter said to themselves, «Since Paul changes his style when he comes to ethical teaching, we will do the same.»

Sometimes lists of such vices are inserted, lists which can be shown to have been drawn from popular ethical teaching of the period, quite outside Christianity.

Of course, every tradition must be started by someone, and it is arguable that Paul was, in fact, the originator of the «tradition» of ethical teaching to which he refers.

Jesus» ethics are set forth as the conditions of entrance into the coming kingdom, but in reality there is only one condition — complete obedience to the will of God.23 Both the radical ethical teachings of Jesus and his proclamation of the kingdom find their unity in the crisis of decision before God.

Especially offensive, it seems, are traditional Christian versions of such teachings, other than those Christian ethical teachings, such as special concern for the poor, that are already widely shared in the academic culture.

One alternative approach would be to emphasize ethical teaching as discrete from aesthetics.

I was simply checking to be sure you understood that Jesus» ethical teachings were not unique.

In Rethinking Humanitarian Intervention Brian Lepard argues that ethical teachings in support of such intervention exist in all major world religions.

As passionately as I believe in social justice and nonviolence, I must still insist vigorously that we have everything confused if we suppose that the ethical teaching of Jesus is the essence of Christian faith.

Nevertheless, taken as a whole, the ethical teaching of Jesus leaves an impression which nothing in Judaism does.

So the Jewish scholar, Claude Montefiore, acknowledges in Jesus» message «an ethical teaching for heroes.»