Relevant bibliographies by topics / Christian ethics

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Christian ethics'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Christian ethics"

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Ristati Marpaung, Roli Yanti Laoli, Rosmelina Naibaho, Rumiris Taruli Pardede, and Tessa Lonika Hutagalung. "PAHLAWANKU TELADANKU: PENGUATAN KARAKTER DAN ETIKA MENUJU GENERASI MUDA TANGGUH." Jurnal Pendidikan dan Kebudayaan (JURDIKBUD) 2, no. 3 (November 15, 2022): 286–90. http://dx.doi.org/10.55606/jurdikbud.v2i3.702.

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This research is motivated by a problem that we often see, namely that Christian youth with character and ethics are very difficult for us to meet in our lives today. It takes an education to make a young man of character and ethics. The purpose of this paper is to know how to become a Christian youth of good character and ethics in accordance with the will and righteousness of Christ. The method used is a literature study approach. The author collected data from a number of literature related to the discussion of being a Christian youth with character and ethics. Christian character is the qualities embodied in Christian teachings that Christians should exemplify by looking at the character of Christ. The character of Christ is a character that Christian youth should have. Ethical Christian youth are young men whose behavior follows the teachings of Christ, has morals based on the Bible. Able to be a good young Christian, who does the right things, the things that Christ desires. It is not easy to become a Christian youth with character and ethics but presumably through this writing it can motivate and change the thoughts and behaviors of Christian youth to become young men of character and ethics. A Christian youth who is ethical and characterful is a young man who reflects his true life. Therefore, we raised the title "Becoming a Christian Youth with Character and Ethics." By applying these values of character and ethics, Christian youth are more real and can bring about change for the better.
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Raines, Jim. "One-Anothering: A Christian Approach to Professional Ethics." Social Work & Christianity 49, no. 2 (August 29, 2022): 120–34. http://dx.doi.org/10.34043/swc.v49i2.295.

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Christians sometimes adopt a relativist theory of ethics called divine command theory (DCT). This ethical theory holds that ethical principles depend entirely on God’s revealed commands and that these commands can be broken so long as God commands it. A Christian realist alternative to DCT is natural law ethics (NLE). NLE claims that ethical principles are apparent through nature and logical because God is the creator and all humans share in the divine image. This paper looks at the theological basis for both theories and recommends that the latter has more support from the Bible, Christian history, secular and inter-faith sources, and science. Natural law ethics allows Christians and non-Christians to identify common values even when the philosophical ground of those values varies. Using consultation and working collaboratively with “one another” allows us to find consensus on complex ethical problems.
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Vorster, J. M. "Christian attitude in business." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 1110–32. http://dx.doi.org/10.4102/ve.v27i3.207.

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The beginning of the twenty-first century faces new challenges in the field of business ethics. Totally new macro-ethical challenges have arisen and they have already inspired constant ethical reflection. Two major developments in the field of economics paved the way for this new interest in business ethics: the total dominance of the market driven economy and economic globalization. This article investigates the ethical challenges posed by this new environment from a Christian ethical perspective. Firstly norms are formulated flowing from the paradigm of Christian attitude as a manifestation of the attitude of Christ. These are love, stewardship, self-denial and obedience to God. These norms are then applied to the following modern-day issues in the field of business ethics: the challenge of globalization, respect for basic human rights, remuneration, the corporation as a moral model, the need for self-evaluation, political responsibility and environmental concern. In conclusion I attempt to define the role of Christians and Christian churches in transforming corporations into moral agents.
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Ştefan, Florea. "CHRISTIAN ETHICS AND HUMAN RIGHTS." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 2, no. 2 (2018): 197–202. http://dx.doi.org/10.26520/mcdsare.2018.2.197-202.

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Nazara, Zuniasa. "Peranan Etika Kristen Dalam Membangun Pranikah Yang Kudus Bagi Remaja Kristen." Ra'ah: Journal of Pastoral Counseling 1, no. 1 (June 13, 2021): 29–34. http://dx.doi.org/10.52960/r.v1i1.47.

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Ethics are matters relating to the principles, morals, decency, inner feelings and tendencies of the human heart that are formed in the human environment itself. Christian ethics is based more on the teachings of the Lord Jesus Christ who is an example and role model in life. Christian ethics is a response to divine grace. Christian ethics does not only talk about spiritual and church matters but also worldly matters. The sources of Christian Ethics are the Bible, God. Jesus Christ. The purpose of Christian ethics is to determine what is appropriate and inappropriate for Christians to do both in relationships, dating and determining the direction of life. Christian ethics plays a role in how Christian youth build a holy premarital and the role of parents and the church in building the lives of teenagers when building a premarital relationship or establishing relationships between them.
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Suriyanti, Intan, and Steven. "ETIKA KRISTEN MENJADIKAN UMAT YANG BERINTEGRITAS." JURNAL TABGHA 3, no. 2 (October 28, 2022): 89–98. http://dx.doi.org/10.61768/jt.v3i2.34.

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Ethics and integrity are two things that cannot be separated. People who are know work ethics and do it with all their heart, can be ascertained as a person of integrity. As Christians, the Bible as the word of God and Jesus Christ as an example are the foundation of Christian ethics. In this case, ethics is considered as a means of orientation for human efforts to live and act. For Christians living in Indonesia with its various diversity is challenging, living as the light and the salt is a must to be able to witnessing the truth of God's Word. So that all those who do not know and not interested in knowing Him can be changed into His followers. The truth of God's word can be seen clearly, if someone has and know Christian ethics and live with it. This ethic which refers to the lifestyle of followers of Christ and His Word is the standard for Christian morals and lifestyle. And when they do it honestly and righteously they can be called Christians with Integrity. At the end of 2020, the GBI church under the guidance of Pastor Niko Njotoraharjo declared 2021 as the "year of Integrity". Of course, The Hope is that every congregations, workers, especially pastors can live with integrity,and following the life of Jesus Christ while living in the world.
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Smith, Michael. "Why Christian Ethics Impels Open Access Publishing." Theological Librarianship 16, no. 2 (October 26, 2023): 33–35. http://dx.doi.org/10.31046/tl.v16i2.3319.

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The publishing world is experiencing changes with the increased adoption of Open Access publishing, and Christians should celebrate the coming changes. The trend towards increasing Open Access publishing promises increased access to scholarly and scientific information to greater numbers of people around the world. Since Christian ethics impels Christians to love their neighbors, to share the Good News, and to be good stewards of God’s creation, Christians should support the transition to Open Access publishing, particularly since Open Access publishing can help advance each of these important Christian directives and goals.
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McClendon,, James Wm. "Narrative Ethics and Christian Ethics." Faith and Philosophy 3, no. 4 (1986): 383–96. http://dx.doi.org/10.5840/faithphil19863430.

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VAN GERWEN, Jef. "Christian Ethics and Applied Ethics." Ethical Perspectives 1, no. 1 (March 1, 1994): 22–26. http://dx.doi.org/10.2143/ep.1.1.630102.

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Oddeng, Zulkifli, and Wilayanto. "POLITIK UANG DALAM PERSPEKTIF ETIKA ABSOLUTISME BERTINGKAT NORMAN L. GEISLER DAN KELUARAN 18:21." Jurnal Misioner 1, no. 1 (March 18, 2021): 77–98. http://dx.doi.org/10.51770/jm.v1i1.8.

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The rise of money politics transactions in every election event causes the Christian's ethical confusion, between involving oneself as a form of political responsibility or withdraw as an ascetic endeavour. This study aims to examine the issue of money politics from the point of view of Christian ethics by basing it on the thoughts of Norman L. Geisler regarding the ethics of graded absolutism and the concept of leader qualifications according to Exodus 18:21. The research method used was a hermeneutic study. The results showed that according to the ethics of graded absolutism, Christians could make difficult choices to do money politics as long as they remain in the corridor of obeying the higher laws, loving God more than humans, loving God more than governments, and exercising mercy more than honesty.
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Dissertations / Theses on the topic "Christian ethics"

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White, John Bentley. "Sport and Christian ethics : towards a theological ethic for sport." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5992.

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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.
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Rusthoven, James Jacob. "A Christian covenantal ethical model for biomedical ethics : an alternative to principles-based ethics." Thesis, University of Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.550308.

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Biomedical ethics has been dominated for over three decades by the central principles of autonomy, beneficence, nonmaleficence, and justice. These form the pillars of the principles- based ethical framework developed and promoted by Tom Beauchamp and James Childress. Despite its dominance, this framework for bioethical thinking, discourse, and decision-making has been widely criticized by bioethicists from many belief traditions. Such criticism has often focused on its minimalist preoccupation with procedural clarity, its lack of moral content, and its inattentiveness to relational aspects of biomedical ethics. For Christian bioethicists, its lack of grounding in Scripture and in the relationship between God and humankind are particularly problematic. Some Christian ethicists have suggested that the biblical notion of covenant gives normative direction to medical relationships as well as extratemporal, presuppositional grounding for meaningful bioethical thinking and action. The biblical covenantal theme describes the relationship that God established with human beings at creation as one that is a common relational link for all human relationships. Just as God offered his gift of covenantal promise and binding relationship in return for obedience to him, human relationships can develop and flourish if modeled after such covenantal giving toward fellow human beings. A biblical covenantal ethic recontextualizes bioethical principles within the relationality inherent in medicine. Patient autonomy is transformed into birelational sensitivity and giving, beneficence becomes a principle of care as the core of medicine, the minimalist necessity for nonmaleficence disappears, and justice is grounded in the claim that every human being deserves selfless care as an image-bearer of God. This covenantal ethic can fulfill the search for covenantal relationships in medicine, providing deeper understanding of true beneficence by meeting the needs of other vulnerable human beings.
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Markham, Ian S. "Plurality, truth and Christian ethics." Thesis, University of Exeter, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240363.

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Brown, Stephen C. "The ethics of Christian preaching." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Neequaye, George Kotei. "Towards an African Christian ethics for the technological age : William Schweiker's Christian ethics of responsibility in dialogue with African ethics." Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40195.

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Technology has several advantages, but the growing fear is that the power of human beings over nature through technology is growing in an alarming rate so that, if not checked with a new ethics of responsibility, we may be heading to the destruction of nature and the annihilation of humanity. In response to this fear, Hans Jonas set a whole new debate into motion, both in Germany and America, when he argues (in his book entitled, The imperative of responsibility: In search of ethics for the technological age (1984) that the existing approaches to philosophical ethics, including theological ethics, are inadequate since they do not tackle the serious issues produced by the rapid expansion of modern technology. He then asserts that we must make a concerted effort to develop a theory of responsibility, so that humanity could be salvaged from future extinction. Whereas Jonas denies that religion could form the basis of a universal ethics of responsibility, Schweiker strives to prove him wrong by producing a Christian version of an ethics of responsibility from that of Jonas. Using Schweiker’s formulation of a Christian ethics of responsibility, this researcher aims at taking the debate to another level by engaging his Christian ethics of responsibility with African ethics to come out with an African Christian ethics of responsibility. The reason why we are formulating an African Christian ethics of responsibility is that if Africa is seen as the fastest growing Christian continent in the world, then formulating an African Christian ethics of responsibility is worthwhile since such an ethics addressing the negative impact of modern technology will be available and accessible to a substantial part of the world population. Although African and Christian in its point of departure, this ethics of responsibility claims to be universal in a normative sense of the word. It strives to provide moral guidance that should be heeded by everyone. This is because in our formulation, we will call Christians and non-Christians alike to emulate the altruistic love of Christ for the world as the core of an ethics of responsibility that is future-oriented.
Thesis (PhD)--University of Pretoria, 2013.
gm2014
Dogmatics and Christian Ethics
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Mansfield, John. "Christian ethics in a state university." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Archer, M. J. "The Christian character of Joseph Butler's ethics." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339468.

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Battle, Michael. "The ethics of heaven the concept of heaven in ethical thought /." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p051-0050.

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Horner, David Alan. "The seeds of virtue : law and virtue ethical conceptions in Aquinas's ethics." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:91aff45b-df61-4435-937d-b8331ec20b86.

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There is a prima facie incompatibility between a law conception of ethics, in which law concepts (e.g. ought, rule, action) are basic, and a virtue conception of ethics, in which virtue concepts (e.g. character trait, ideal, agent) are basic. However, both conceptions contain elements that are needed for an adequate ethical account. Aquinas's conception of ethics is of interest, because it combines virtue and law components within a broadly Aristotelian account. I argue that Aquinas's virtue-and-law ethical conception is not ad hoc, but emerges from, expresses, and is grounded normatively, rationally, and motivationally in his general conception of practical thought. My first objective in the thesis is to explicate and defend an interpretation of Aquinas's understanding of practical thought as the rational determination of general good into particular action. I argue, first, that this interpretation expresses Aquinas's conception of the nature of practical thought, as reflected in Aquinas's central practical concepts of order, nature, good, and reason. Second, I argue that this interpretation is expressed in Aquinas's conception of the structure of practical thought, as reflected in general, specific, and particular conceptual levels of practical thinking, reasons, and forms of reasoning. My second objective in the thesis is to show that Aquinas's virtue-and-law account presupposes and develops this conception of practical thought, and briefly to indicate how insights from Aquinas's account elucidate relationships between virtue and law ethical conceptions.
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Parry, Robin Allinson. "Using Genesis 34 in Christian ethics : a case study in the Christian ethical appropriation of Old Testament narratives." Thesis, University of Gloucestershire, 2001. http://eprints.glos.ac.uk/3391/.

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This thesis aims to set out parameters within which Christian ethical reappropriations of Old Testament Narratives can take place. Chapter One sets out the philosophical foundations for the project making special use of the work of Paul Ricoeur. It is argued that the notion of a narrative-self is crucial to understanding how it is that story can ethically shape its audience. Four specific ways in which it does this are set out. Chapter Two argues that story is far more important in OT ethics than has usually been appreciated. It moves' on to defend a hermeneutical model suggested by N. T. Wright for Christian interpretation of the OT. Having set forth the hermeneutical method in the first two chapters, Chapters Three to Five attempt to apply it to a case study. Chapter Three overviews the ethical use that has been made of Genesis 34 in the history of interpretation, whilst Chapter Four proposes an interpretation. Chapter Five is an attempt to interpret Genesis 34 within the context of the biblical metanarrative. It is argued that this sheds new light on appropriate and inappropriate Christian ethical uses of the chapter.
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Books on the topic "Christian ethics"

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Martensen, H. Christian ethics: Individual ethics. 4th ed. Edinburgh: T. & T. Clark, 1986.

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Martensen, H. Christian ethics: Social ethics. Edinburgh: T. & T. Clark, 1986.

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Gill, Robin. Christian Ethics. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030.

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White, R. E. O. 1914- and White, R. E. O. 1914-, eds. Christian ethics. Leominster, Herefordshire: Gracewing, 1994.

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Geisler, Norman L. Christian ethics. Grand Rapids, Mich: Baker Book House, 1989.

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Kunhiyop, Samuel Waje. African Christian ethics. Kaduna, Nigeria: Baraka Press, 2004.

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Coleman, John A., ed. Christian Political Ethics. Princeton: Princeton University Press, 2008. http://dx.doi.org/10.1515/9781400828098.

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M, Tillman William, ed. Understanding Christian ethics. Nashville, Tenn: Broadman Press, 1988.

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I.S.P.C.K. (Organization), ed. Introducing Christian ethics. New Delhi: ISPCK, 2003.

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1937-, Coleman John Aloysius, ed. Christian political ethics. Princeton, N.J: Princeton University Press, 2007.

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Book chapters on the topic "Christian ethics"

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Outka, Gene. "Christian Ethics?" In The Blackwell Companion to Religious Ethics, 197–203. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch22.

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Jung, Kevin. "Christian Ethics." In Encyclopedia of Sciences and Religions, 362–66. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_235.

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Gill, Robin. "Introduction." In Christian Ethics, 1–18. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-1.

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Gill, Robin. "Different methods within Christian ethics." In Christian Ethics, 19–44. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-2.

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Gill, Robin. "Politics, economics and social justice." In Christian Ethics, 45–75. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-3.

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Gill, Robin. "War and peace." In Christian Ethics, 76–105. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-4.

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Gill, Robin. "The environment." In Christian Ethics, 106–28. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-5.

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Gill, Robin. "Euthanasia and abortion." In Christian Ethics, 129–39. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-6.

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Gill, Robin. "Sexuality and marriage." In Christian Ethics, 140–54. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-7.

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Gill, Robin. "Race and gender." In Christian Ethics, 155–63. Abingdon, Oxon ; New York, NY : Routledge, 2020. |Includes bibliographical references and index.: Routledge, 2020. http://dx.doi.org/10.4324/9780429318030-8.

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Conference papers on the topic "Christian ethics"

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Lyko, Miroslav. "TENETS OF CHRISTIAN ETHICS PROJECTED TO MARITAL RELATIONSHIPS." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.092.

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Malau, Oloria. "Christian Private Ethics According To 1 Corinthians 15:33 And Its Implications For Christian Youth In Indonesia." In Proceedings of the 1st International Conference of Global Education and Society Science, ICOGESS 2019,14 March, Medan, North Sumatera, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.14-3-2019.2292024.

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Panuntun, Daniel. "Christian Ethics Toward Crispr Cas-9 Gene Editing for Human Being." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302140.

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Tallon, Rachel, and Joey Domdom. "Navigating Tensions in the Secular Workplace by Christians in the Social Services: Findings from an Aotearoa New Zealand Study." In 2021 ITP Research Symposium. Unitec ePress, 2022. http://dx.doi.org/10.34074/proc.2205015.

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The social services are a value-laden field of employment as work involves frequent ethical decision-making around issues that relate to values, such as end of life, sexuality and so forth. Tensions can exist between individual practitioners, their employment agency and society, concerning ethics and values. This paper presents partial findings from a qualitative study that explored the tensions or issues faced by 16 Christian social-service practitioners working in non-faith-based settings by asking the question, “What tensions do Christian practitioners face in secular organisations?” In particular, we present themes from the findings that show utilisation of Indigenous cultural and/or spiritual practices to strengthen faith and work. The context is Aotearoa New Zealand, where there are unique relationships between religions (both from colonial settlers and Indigenous people), spirituality, secularism and the provision of social services. How these various aspects intersect and affect the Christian practitioner was of interest to this study. This paper may contribute to further research concerning the use of Indigenous practices in modern social services and healthcare.
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Zamili, Uranus. "Improvement of Teacher’s Capability in Developing Christian Ethics of Elementary School Students." In 1st International Conference on Education, Society, Economy, Humanity and Environment (ICESHE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200311.018.

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Marbun, Rencan Charisma. "The Integrity of Creation and Living Environment Sustainability Viewed from Christian Ethics." In 1st International Conference on Education, Society, Economy, Humanity and Environment (ICESHE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200311.029.

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Alvarez, Romeo N. "The Implications of Covid-19 Pandemic in the Formation of Faith, Morals, and Resiliency of Filipino Christian Character." In The Asian Conference on Ethics, Religion & Philosophy 2022. The International Academic Forum(IAFOR), 2022. http://dx.doi.org/10.22492/issn.2187-476x.2022.7.

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Alberto Kempa, Vicky, Izak Willem Josias Hendriks, Tonny Donald Pariela, Agustinus Marthinus Luther batlajery, Henky Herzon Hetharia, and Ricardo Freedom Nanuru. "Christian Ethics and Embodiment of Ecological Behavior: Contribution to the Thinking of Ecological Theology for Coastal Society in Inner Ambon Bay." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.39.

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József, Varga, Orsolya Falus, and Balazs Cseh. "Arguments Against Interest from Economic and Legal Aspects in Islam and Christianity." In International Conference on Eurasian Economies. Eurasian Economists Association, 2023. http://dx.doi.org/10.36880/c15.02808.

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Mainstream economists, and most non-economists, as well, consider the existence of interest as a matter-of-course. Moreover, some economists say that it is an essential regulator of the economy, which creates a balance between savers and investors, regulates the borrowings, and it is an essential tool for the central bank's monetary control. In our study we examine the role of the interest in the Christian and Islamic moral and economy. Comparing arguments for and against interest it became clear that – even if it was not discussed in detail – the pro arguments can be easily challenged, while counterarguments are considered as moral argument by mainstream economics forgetting the fact that the science of economics has emerged from ethics. In a system of interest payment every player of the economy has to pay interest, while in the Islamic monetary system, not only profit and loss are shared between the lender and borrower, but they also have to give to the poor. Within the framework of the moral side, we are curious about the methods by the Islamic economy works without interest, if interest itself is so important that it substantiates the whole economic mechanism.
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Clobert, Magali, Vassilis Saroglou, Kwang-Kuo Hwang, and Wen-Li Soong. "Outgroup Attitudes as a Function of East Asian Religiousness: Marked by High or Low Prejudice?" In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/riql5763.

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Research on religion and prejudice has mostly been limited to Western Christian participants and beliefs. Evidence, overall, favors the idea of a religion-prejudice link. Does this also hold for East Asian religions, usually perceived as tolerant, and cultures, characterized by holistic thinking and tolerance of contradictions? We review here four recent studies and provide meta-analytic estimation of the East Asian interreligious prejudice. East Asian religiosity was associated with low explicit prejudice against religious outgroups in general (Study 1; adults from Japan, South Korea, and Taiwan) and three specific religious outgroups,<em> i.e</em>. Christians, Jews, and Muslims, but not atheists (Study 2; Taiwanese students), and low implicit prejudice against ethnic (Africans) and religious (Muslims) outgroups (Study 3; Taiwanese students). The mean effect size of the East Asian religious (low) prejudice was<em> r</em> = -.21. Moreover, Westerners from a Christian background primed with Buddhist pictures showed higher prosociality and, those valuing universalism, lower ethnic prejudice compared to the control, no pictures, condition (Study 4). Thus, the general idea that religion promotes prejudice lacks cross-cultural sensitivity: East Asian religion seems to be followed by low prejudice with regard to many, though not all, kinds of outgroups.
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Reports on the topic "Christian ethics"

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Markov, Smilen. COVID-19 and Orthodoxy: Uncertainty, Vulnerability, and the Hermeneutics of Divine Economy. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-4-markov.

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COVID-19 was a great challenge for Orthodox Christians worldwide. As all natural disasters in modernity, the pandemic was explained and combatted on the basis of science. There could be no doubt that death, pain, suffering, despair, imprisonment (the quarantine can indeed be experienced as an imprisonment) are opportunities for the Church to bear witness to Christ. To be ashamed of one’s vulnerability and to neglect the communal aspect of suffering means to render oneself less capable of bearing witness. Hence, it is important to find the conceptual ground for calibrating the truthful reaction to the pandemic in terms of the Christian ethos. To achieve this, we need the proper interpretative lens through which to examine the disaster of the pandemic.
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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.
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Maiangwa, Benjamin. Peace (Re)building Initiatives: Insights from Southern Kaduna, Nigeria. RESOLVE Network, September 2021. http://dx.doi.org/10.37805/pn2021.22.lpbi.

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Violent conflicts and crime have reached new heights in Nigeria, as cases of kidnapping, armed banditry, and communal unrests continue to tear at the core of the ethnoreligious divides in the country. Southern Kaduna has witnessed a virulent spree of communal unrest in northern Nigeria over the last decade due to its polarized politics and power differentials between the various groups in the area, particularly the Christians and Muslims, who are almost evenly split. In response to their experiences of violence, the people of that region have also shown incredible resilience and grit in transforming their stress and suffering. This policy note focuses on the transformative practices of the Fulani and other ethnic communities in southern Kaduna in terms of how they problem-solve deep-seated socio-political rivalries and violent relations by working through their shared identity, history, and cultures of peace. The note explores how peace practitioners and donor agencies could consolidate local practices of sustaining peace as complementary or alternative resources to the state’s liberal system.
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