Journal articles: 'Christian ethics'

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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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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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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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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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Polo, Leonardo. "Ética socrática y moral cristiana." Anuario Filosófico 40, no. 3 (September 18, 2018): 549–70. http://dx.doi.org/10.15581/009.40.29249.

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This article compares certain aspects of Socratic ethics and of Christian morality. It stresses what Christian morality adds to Socratic ethics on the basis of Revelation, and surveys certain versions of Christian ethics which its author considers to be misguiding. In particular, the author notes defects in Luther’s, Kant’s and Fenelon’s ethical views, and in certain other views which stand in clear opposition to Christian ethics, such ad that of Nietzsche and other postmodern authors.

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Simmons, Frederick V. "What Christian Environmental Ethics Can Learn from Stewardship’s Critics and Competitors." Studies in Christian Ethics 33, no. 4 (June 28, 2019): 529–48. http://dx.doi.org/10.1177/0953946819859513.

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In this article I distill a trio of lessons for Christian environmental ethics from the stewardship model’s detractors and rivals. I begin by delineating stewardship and explaining the model’s initial prevalence as Christians’ primary response to widespread recognition of environmental crisis and their faith’s alleged culpability for it. I then distinguish two waves of criticism that, by denouncing stewardship’s substance and method, thoroughly discredited the model among Christian ethicists. Yet, as stewardship was being rejected for its susceptibility to anthropocentrism, one of its chief competitors—the land ethic—was being repudiated for its liability to misanthropy. I argue that these developments give Christians cause to (1) affirm a hierarchical non-anthropocentrism that prioritizes human interests; (2) premise such priority in part on human embrace of non-anthropocentrism; and (3) interpret environmental ethics as more than a matter of models like stewardship.

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Mil, J. "About Christian Ethics." Ukrainian Religious Studies, no. 36 (October 25, 2005): 176–77. http://dx.doi.org/10.32420/2005.36.1669.

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The slight recognition that the idea of obligation to society has received in modern morality has Greek and Roman rather than Christian roots. So, even in the morals of private life - everything in it from generosity, nobility, personal dignity, even a sense of honor - has its origin purely a humanitarian, not a religious part of our education, and these qualities could never evolve from those ethical standards where the only explicitly recognized value is humility

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Whyte, James. "Christian Ethics Today." Contact 89, no. 1 (January 1986): 9–11. http://dx.doi.org/10.1080/13520806.1986.11759590.

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Sedgwick, Peter. "Recent Christian Ethics." Scottish Journal of Theology 41, no. 3 (August 1988): 397–406. http://dx.doi.org/10.1017/s0036930600031501.

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Hartin, P. J. "Christian ethics in a pluralistic society: towards a theology of compromise." Religion and Theology 4, no. 1-3 (1997): 21–34. http://dx.doi.org/10.1163/157430197x00021.

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AbstractThis study aims at examining the way a Christian views hislher ethical values within the context of a postmodern society characterised by a plurality of moralities and religious convictions. This investigation begins with a look at the New Testament traditions with a view to inquiring whether there is such a thing as one 'Christian ethical system' that emerges from these texts which can be used as a ready-made formula for how one is to live in every given situation. The answer will be in the negative. Instead, it will show that ethics always operate in a challenging way. With this perspective in mind attention will be devoted to examining the Christian attitude toward the state and a pluralistic society. How does the Christian remain true to his/her ethical values in a pluralistic society? How do Christians interact with those who see things totally differently from themselves?

15

Graafland, J. "Market Complicity and Christian Ethics: New Studies in Christian Ethics." Journal of the American Academy of Religion 81, no. 1 (January 4, 2013): 275–78. http://dx.doi.org/10.1093/jaarel/lfs099.

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Nissen, Ulrik. "Kristen etik mellem kompromis og radikalitet." Dansk Teologisk Tidsskrift 80, no. 2-3 (September 16, 2017): 110–26. http://dx.doi.org/10.7146/dtt.v80i2-3.106351.

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K. E. Løgstrup’s The Ethical Demand, first published in 1956, has proved to hold insights that give it continued resonance in Scandinavian theology and beyond. Among other things, its rejection of a Christian ethic continues to be debated. Such a critical stance towards Christian ethics can also be found in Dietrich Bonhoeffer. But in contrast to Løgstrup, he can still endorse a Christian discipleship and the call to bear witness to Christ. By bringing Løgstrup and Bonhoeffer into conversation it can be argued that an ethic of responsibility as a responsive concept can open up for a Christian ethic in a third positionbetween compromise and radicalism.

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Senjaya, Styadi, and Ferry Simanjuntak. "Christian Ethics Regarding Cryptocurrency Investment." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 1 (January 31, 2022): 26. http://dx.doi.org/10.46445/ejti.v6i1.425.

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Cryptocurrency is a digital currency that utilizes blockchain technology to do investments. This study aims to provide answers for Christians on how to respond to Cryptocurrency investments from the perspective of Christian ethics. The research method used is through the library research approach. This study indicates that cryptocurrency itself as a new technology is an agnostic technology; rather, it is the attitude and motivation of a person that determines the suitability of cryptocurrency in a particular situation. Thus, pastors and believers can invest in cryptocurrency, depending on their motivations.

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Hauerwas, Stanley. "Between Christian Ethics and Religious Ethics." Journal of Religious Ethics 31, no. 3 (December 2003): 399–412. http://dx.doi.org/10.1111/1467-9795.00145.

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Zadroga, Adam. "Professional Ethics of Social Entrepreneurs: The Perspective of Christian Personalist Ethics." Verbum Vitae 39, no. 2 (June 30, 2021): 495–513. http://dx.doi.org/10.31743/vv.11462.

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The aim of the article is to indicate and describe the normative assumptions of the professional ethics of social entrepreneurs. The innovative nature of the proposed concept consists in taking into consideration the perspective of Christian personalist ethics. It is a theory of morality which includes considerations for the biblical and theological view of man, emphasizing above all their personal dignity. Referring to the principal axioms of this ethical doctrine allows for a presentation of a proposal of ethical principles and moral virtues – adequate to the mission, tasks, and vocation of social entrepreneurs. The article discusses the following issues: the essence of Christian personalist ethics, the mission and tasks of social entrepreneurs, the motivation and vocation of social entrepreneurs, ethical aspects of leadership in social enterprises, as well as the ethical principles and moral virtues of social entrepreneurs. A methodology characteristic of normative philosophical ethics and moral theology was applied. The results of the analysis of the methodically selected literature on the subject were processed by means of conceptual work, which allowed us to describe the professional ethics of social entrepreneurs from the point of view of Christian personalist ethics. Christian personalist ethics makes a valuable and original contribution to the description of the normative determinants of social entrepreneurship. The analysis of the mission and tasks of social entrepreneurs shows that they create social structures and processes that affirm the dignity of marginalized people and restore their capacity to participate in social and economic life.

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Hübner, Jamin. "Introducing Christian Ethics: Core Convictions for Christians Today." Journal of the Society of Christian Ethics 42, no. 2 (2022): 429–30. http://dx.doi.org/10.5840/jsce2022/202342288.

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Kreider. "Christian Ethics and Ecologies of Violence." Religions 10, no. 9 (August 31, 2019): 509. http://dx.doi.org/10.3390/rel10090509.

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This essay introduces “ecologies of violence” as a problem for Christian ethics. Understanding the links between violence and the natural environment will be critical to the pursuit of justice, peace, and sustainability in the twenty-first century. Yet these links often evade political action and escape moral attention because they do not fit comfortably within any of the fields requisite to address them. In most cases, the available resources for confronting these issues—“environmental issues” and “peace and conflict issues”—exist in separate toolkits, and no single discourse has developed resources to address their progressively merging spheres of concern. The essay outlines four types of ecological violence, examines recent work in Christian ethics relevant to them, and then argues for a dialogical method of ethics to confront them. Doing Christian ethics at the intersections of violence and environmental issues will require careful attention to environmental ethics as well as to the ethics of violence. More than that, it will require judicious efforts to navigate between them within case-based and place-based ethical analyses. Ecologies of violence invite Christian ethics to develop possibilities of ethical discernment and reparative action that do justice to the deep entanglement of ecological and sociopolitical systems.

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Rozmarynowska, Karolina. "The Language of Christian Ethics. A Definition of Ethical Notions as Illustrated by the Concept of Tadeusz Ślipko." Studia Philosophiae Christianae 57, no. 1 (July 31, 2021): 31–46. http://dx.doi.org/10.21697/spch.2021.57.a.02.

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The reflection that accompanies Christian ethics is concerned with its meaning and originality as seen against the background of various interpretations of morality. It usually includes questions about the characteristic subject matter of its inquiries, assumptions, methods, or inspirations. From the point of view of the considerations undertaken in this article, such reflection should also include the language employed by Christian ethics. In particular, this paper considers the following issues: (1) whether Christian ethics has its specific language; (2) whether it introduces new notions, or assigns specific meanings to notions already present in ethics; and (3) how ethical notions are defined in Christian ethics. These questions are addressed with reference to the philosophical system of Tadeusz Ślipko, one of the most outstanding Polish representatives of Christian ethics. -------------- Received: 11/02/2021. Reviewed: 23/03/2021. Accepted: 10/05/2021

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De Villiers, DE. "Prospects of a Christian ethics of responsibility (Part 2): an assessment of three German versions." Verbum et Ecclesia 28, no. 1 (November 17, 2007): 88–109. http://dx.doi.org/10.4102/ve.v28i1.99.

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In the article three versions of a Christian ethics of responsibility, developed by three German theologians, Wolfgang Huber , Johannes Fischer and Ulrich Körtner , in response to the philosopher Hans Jonas’ s introduction of the ethics of responsibility as a completely new and much needed ethical approach in the technological age, are analysed and assessed. The purpose is to assess the prospects of a Christian ethics of responsibility. An analysis shows the disparate nature of the three versions, but also reveals a number of ways in which responsibility can and should fundamentally qualify contemporary Christian ethics. The conclusion is therefore that the prospects of a Christian ethics are much more promising than a superficial comparison of the three disparate versions of such an ethics would suggest.

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Forrester, Duncan B. "Book Review: Pioneering Study of Christian Ethics: Churchgoing and Christian Ethics." Expository Times 111, no. 5 (February 2000): 175–76. http://dx.doi.org/10.1177/001452460011100524.

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Ross, Susan A. "Global Justice, Christology and Christian Ethics. New Studies in Christian Ethics." Theology Today 71, no. 3 (September 16, 2014): 355–56. http://dx.doi.org/10.1177/0040573614542200b.

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McIntosh, Adam. "Christian Ethics in a Secular Society: Karl Barth in Conversation." Pacifica: Australasian Theological Studies 25, no. 1 (February 2012): 37–50. http://dx.doi.org/10.1177/1030570x1202500104.

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The aim of this study is to clarify the nature of Christian ethics and its implications for secular society. This is achieved by way of engagement with the theology of Karl Barth. Barth is useful on this question for he presents a thoroughly counter-modern theological ethics, as he works from an uncompromising theological framework. The implications of applying Christian ethics to secular society are discussed by way of conversation with Barth, and a way forward suggested in the form of a missional focused Christian ethic.

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Wall, John. "Animals and Innocents." Theology Today 59, no. 4 (January 2003): 559–82. http://dx.doi.org/10.1177/004057360305900404.

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This article develops a Christian ethics of child-rearing that addresses the plight of children in the United States today. It seeks greater clarity on what Christians should view as child-rearing's larger meaning and purpose, as well as the responsibilities this meaning and purpose impose on parents, communities, churches, and the state. The article first explores three major but quite distinct models of child-rearing ethics in the Christian tradition—those of Thomas Aquinas, John Calvin, and Friedrich Schleiermacher—and then proposes a new “critical covenant” that appropriates these traditions, in conjunction with feminist and liberationist critiques, into a publicly meaningful Christian ethics of child-rearing for today.

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Ohirko, O. "Christian Ethics in educational institutions of Ukraine." Fundamental and applied researches in practice of leading scientific schools 27, no. 3 (June 29, 2018): 73–80. http://dx.doi.org/10.33531/farplss.2018.3.09.

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The article deals with aspects of Christian Ethics as an integral part of Christian Philosophy. It is a science of the moral good of man based on absolute values, which is filled with Christian Culture. Christian Ethics is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian Ethics calls on respecting of life as the God’s Gift. Christian Ethics complements and ennobles natural Ethics by adding the revealed truths. Christian Ethics is a doctrine common to all Christian denominations in Ukraine. Christian Ethics is a powerful educational tool in the formation of theological, moral and public virtues. Characterized interconfessional problems of teaching Christian Ethics. Christian Ethics is faith, hope and love for good. Education and upbringing in Christian Ethics is carried out on the principle of Christocentrism. In high school, the problem of teaching Christian Ethics touches on issues related to the formation of world outlook, spirituality and morality of youth.

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Olson-Bang, Erica. "Edward Schillebeeckx's Creation Theology as a Resource for Ecological Ethics." Horizons 38, no. 2 (2011): 253–73. http://dx.doi.org/10.1017/s036096690000815x.

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ABSTRACTAs the global community becomes increasingly attuned to the disastrous consequences of our long-standing environmental prodigality, Christians and Christian theologians are cultivating theological and ethical responses to the ecological crisis with the goal of fostering life-giving understandings of creation and ecophilic lifestyles. While many theologians and ethicists have heeded this call to read the signs of the environmental times, Schillebeeckx's creation theology remains an underutilized resource for developing an ethical response to this contemporary crisis. This article seeks to offer Schillebeeckx's theology of creation as fertile soil for nurturing an ecological ethic. This article highlights Schillebeeckx's growing ecological concerns, illustrates the connection between Schillebeeckx's theology of creation and his ecological consciousness, and transposes Schillebeeckx's emerging ecological themes into the register of environmental ethics. This ecological ethics emphasizes co-creativity with God in creation, ecological asceticism, following Christ's creational praxis, and actualizing the present practice of the coming kingdom of God.

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Clough, David L. "Consuming Animal Creatures: The Christian Ethics of Eating Animals." Studies in Christian Ethics 30, no. 1 (October 20, 2016): 30–44. http://dx.doi.org/10.1177/0953946816674147.

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This article argues that Christians have strong faith-based reasons to avoid consuming animal products derived from animals that have not been allowed to flourish as fellow creatures of God, and that Christians should avoid participating in systems that disallow such flourishing. It considers and refutes objections to addressing this as an issue of Christian ethics, before drawing on a developed theological understanding of animal life in order to argue that the flourishing of fellow animal creatures is of ethical concern for Christians. Since the vast majority of animal products currently available for purchase are derived from farmed animals reared in modern intensive modes that fail to allow for their flourishing, and this practice is harmful for humans and the environment as well as farmed animals, the article argues that Christians should avoid consuming these products.

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Riley, Matthew T. "The Wicked Problem of Climate Change." Worldviews 21, no. 1 (2017): 61–86. http://dx.doi.org/10.1163/15685357-02101005.

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Although best known for his perceived critiques of Christianity in his 1967 “Historical Roots” article, I draw upon Lynn Townsend White, jr.’s lesser-known texts and unpublished archival materials to argue that White made a significant, constructive contribution to environmental ethics. Through his rejection of anthropocentric and prudential forms of ethics, White proposed an ethic of compassion for nature rooted in his notion of a “spiritual democracy of all God’s creatures.” This ethical model, referred to here as Christian ecocentrism, is offered as a framework for Christian reflection and as a means for changing attitudes and behaviors on the “wicked problem” of climate change.

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Tjeltveit, Alan C. "The Psychotherapist as Christian Ethicist: Theology Applied to Practice." Journal of Psychology and Theology 20, no. 2 (June 1992): 89–98. http://dx.doi.org/10.1177/009164719202000202.

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The ethical nature of human transformation in general and psychotherapy in particular means that therapists function as applied ethicists. Efforts to relate or integrate theology and therapy must therefore address ethical issues. Disciplines that might provide a basis for ethical positions–-science and ethics (including Christian ethics)–-are reviewed, along with the adequacy of the scientist-practitioner model to inform the ethical aspects of practice. The specific contributions of Christian ethics to the dialogue needed between ethicists, theologians, and psychotherapy theorists and practitioners are discussed. Implications for training and continuing professional development are considered.

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Andreopoulos, Andreas, Neil Messer, and Robert Song. "Guest Editorial." Studies in Christian Ethics 24, no. 4 (November 2011): 409–14. http://dx.doi.org/10.1177/0953946811415009.

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A collection of papers from a conference entitled ‘Eastern Orthodox and Western Christian Approaches to Bioethics’ is presented in this issue. This Editorial introduces the papers and identifies recurrent themes and questions: first, the complex relationship between faith, ethics, law and professional practice; secondly, the modes and tasks of Christian ethics or moral theology in relation to bioethical issues; thirdly, the kinds of service that academic theologians should offer to the churches, their leaders and Christians in relevant professions; fourth and finally, the continuity or discontinuity between different Christian traditions.

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Guroian, Vigen. "Ethics after Christendom: Toward an Ecclesial Christian Ethic." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 2 (May 1996): 238–40. http://dx.doi.org/10.1177/106385129600500215.

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Law, Easten. "Broadening the Reign of God in Every Sphere: Understanding Christian Action between Church and State in Schleiermacher’s Philosophical and Christian Ethics." International Journal of Public Theology 15, no. 1 (April 20, 2021): 61–83. http://dx.doi.org/10.1163/15697320-12341642.

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Abstract This article investigates Schleiermacher’s ethics in relation to two important questions in public theology: how should a Christian negotiate their religious and civic identities in between church and state and how should this relationship direct Christian life and action? In his Philosophical Ethics, the spheres of the state and church carry distinct roles and responsibilities toward attaining the highest good. In his Christian Ethics, the conception of broadening action in the outer sphere prescribes how Christians ought to expand the reign of God. Integrating insights from both sources shows Schleiermacher’s commitment to the church as the central medium of communication for expanding the redemptive work of Christ through a collective embodiment of God-consciousness. This work can come alongside the state’s work for national unity but it is never beholden to it because Christians are ultimately called to a greater mission to expand God’s reign in all spheres of human community.

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Snyder, Brian F. "Christian Environmental Ethics and Economic Stasis." Worldviews 23, no. 2 (May 1, 2019): 154–70. http://dx.doi.org/10.1163/15685357-02302002.

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AbstractThe growth paradigm assumes that economic growth is objectively good because it leads to increased prosperity and utility maximization. Christian ethics oppose this worldview because it rejects the idea that economic prosperity is objectively good. Instead, Christian ethics are theocentric, assuming that God and the relationship with the divine is objectively good. Material prosperity is seen to interfere with this relationship. Still, there are at least two views of the human-divine relationship that have implications for environmental ethics. The first and most popular view argues that the human-divine relationship is mediated by the human-in-community relationship. Alternatively, individualistic theism posits that the human-divine relationship is individually available without community-centeredness. This individualistic view has been criticized as leading to an insufficient ethic of environmental care, however, here we argue that a radical dualism consistent with the Christian Gospels can lead to an ethos of environmental benevolence.

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Ilesanmi, Simeon O. "Recentering Christian Ethics as Comparative Religious Ethics." Journal of Religious Ethics 47, no. 4 (November 19, 2019): 773–77. http://dx.doi.org/10.1111/jore.12292.

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Hinze, Christine Firer. "Power in Christian Ethics." Annual of the Society of Christian Ethics 12 (1992): 277–90. http://dx.doi.org/10.5840/asce19921216.

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Sockness, Brent W. "Troeltsch's 'Practical Christian Ethics'." Annual of the Society of Christian Ethics 17 (1997): 71–94. http://dx.doi.org/10.5840/asce1997178.

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Schweiker, William. "Christian Ethics in Europe." Annual of the Society of Christian Ethics 18 (1998): 63–66. http://dx.doi.org/10.5840/asce19981810.

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Wolbert, Werner. "Christian Ethics in Europe." Annual of the Society of Christian Ethics 18 (1998): 53–62. http://dx.doi.org/10.5840/asce1998189.

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Green, Ronald M. "Jewish and Christian Ethics." Annual of the Society of Christian Ethics 19 (1999): 3–18. http://dx.doi.org/10.5840/asce1999192.

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Randels Jr., George D. "Cyberspace and Christian Ethics." Annual of the Society of Christian Ethics 20 (2000): 165–79. http://dx.doi.org/10.5840/asce20002014.

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Lagat, Daniel. "Christian Ethics on Divorce." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 1, no. 1 (December 13, 2018): 15. http://dx.doi.org/10.35544/jjeoshs.v1i1.10.

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The institution of marriage, originally started and blessed by God, is facing the threat of desacralization, disrepute, and collapse. Divorce is now emerging as the leading intervention to marital conflicts. A greater concern however is that among the people that choose divorce and remarriage are Christian leaders and clergymen and clergywomen. Their decision on accepting divorce is based on their understanding that Jesus and Paul gave some reasons and excuses why and how someone would take divorce and remarriage as a choice. This paper argues that the biggest factor at play, is the worldviews that people have on marriage, something which guides judgement, and determine options that someone takes when they are faced with extended family row. The people that hold the “I need you” or ‘you needed me’ mindset, would either choose divorce as the only option, or decided to endure the partners. This paper argues that both of these are ramification of entering marriage with unstable worldview. The people that enter marriage with the ‘I was wanting, I am made whole by you’ mindset, are likely to view extended marriage row as something positive, and pray for God to help them overcome the trial, in order to come out victorious.

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Daurio, Janie. "Responsibility and Christian Ethics." Faith and Philosophy 15, no. 1 (1998): 104–8. http://dx.doi.org/10.5840/faithphil199815110.

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Meeks, Wayne A. "Understanding Early Christian Ethics." Journal of Biblical Literature 105, no. 1 (March 1986): 3. http://dx.doi.org/10.2307/3261106.

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Elmore, Matthew. "Science and Christian Ethics." Journal of the Society of Christian Ethics 41, no. 1 (2021): 199–200. http://dx.doi.org/10.5840/jsce202141115.

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Iltis, Ana. "ICONS AND CHRISTIAN ETHICS." Altarul Reîntregirii, Suplim.1 (2017): 47–56. http://dx.doi.org/10.29302/ar.2017.suplim.1.4.

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Walhout, Donald. "Rights and Christian Ethics." International Studies in Philosophy 27, no. 4 (1995): 111–12. http://dx.doi.org/10.5840/intstudphil199527442.

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Stapleford, John E. "Christian Ethics and Economics." Journal of Interdisciplinary Studies 12, no. 1 (2000): 125–42. http://dx.doi.org/10.5840/jis2000121/27.

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There are universal Christian ethics that should be applied in economics. Christian ethics in economics stresses free will; the immense value, dignity, and unique talents of the individual; individual accountability for the use of resources, charity, and the exercise of justice; the relevance of the family and community; and a role for the state in the adjudication of economic justice, the enforcement of contracts, and the facilitation of competition and minimization of exploitation in product and resource markets. Civil authorities are to be obeyed until they set themselves in opposition to divine law, while the individual is prior to the state and the social order. Among economic systems. Christian ethics favors mvced democratic capitalism, rejecting non-democratic socialism and authoritarianism. Strictly utilitarian, consequentialist, or contractarian approaches to economic policy are unacceptable, since they reject the other-regardedness of God's law. While Christian ethics establishes certain clear economic objectives, final policy choices require a synthesis of reasoning research, and practical application.

Journal articles on the topic 'Christian ethics'

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