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Journal articles on the topic 'Christian values'

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Published: 4 June 2021

Last updated: 30 May 2022

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1

Ruyadi, Dr Yadi. "Internalizing Christian Values in Strengthening Christian Identity in the Posmodern Era." International Journal of Psychosocial Rehabilitation 24, no. 5 (May 25, 2020): 6268–78. http://dx.doi.org/10.37200/ijpr/v24i5/pr2020607.

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2

MIU, Traian-Alexandru. "THE MASS MEDIA AND THE CHRISTIAN VALUES." International Journal of Theology, Philosophy and Science 3, no. 5 (November 20, 2019): 62–68. http://dx.doi.org/10.26520/ijtps.2019.3.5.62-68.

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3

Fitzgerald, John. "Economics and Christian Values." Irish Review (1986-), no. 27 (2001): 77. http://dx.doi.org/10.2307/29736021.

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4

Elford, John. "Book Reviews : Christian Values." Expository Times 108, no. 5 (February 1997): 155. http://dx.doi.org/10.1177/001452469710800526.

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5

Crowe, Philip. "Book Review: Christian Values." Theology 98, no. 792 (November 1996): 483–84. http://dx.doi.org/10.1177/0040571x9609800634.

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6

Aftyka, Leszek. "Christian Caritas in Christian Pedagogy." Journal of Vasyl Stefanyk Precarpathian National University 5, no. 1 (April 20, 2018): 102–6. http://dx.doi.org/10.15330/jpnu.5.1.102-106.

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The article highlights the leading ideas of Christian pedagogy, which are the upbringing of children and youth of spiritual and moral values. The author stresses that Christian pedagogy serves the effective tool for the formation of the spirituality of the younger generation, the formation of philosophical representations and beliefs, etiquette, spiritual traditions and values of people in the universally accepted commandments of God. Considerable attention is paid to the formation of high morality of the younger generation, etiquette, love of people, religiousness, etc. In the Christian religion the highest value compared to all other virtues is „love”. The Christian love is rooted primarily in the commandment of love for God and man, that is why genuine charity comes from the heart full of love. This article presents the teaching of Christ for mercy to others and its practical application in the first Christian Communities. The author described the economic organization and charitable initiatives in the communities of early Christians

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7

Popova, O. V. "THE PEASANTRY AND CHRISTIAN VALUES." Belgorod State University Scientific bulletin. Series "Philosophy. Sociology. Law" 43, no. 1 (2018): 142–48. http://dx.doi.org/10.18413/2075-4566-2018-43-1-142-148.

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8

Jones, J. Estill. "Book Review: Teaching Christian Values." Review & Expositor 82, no. 3 (August 1985): 469. http://dx.doi.org/10.1177/003463738508200346.

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9

BOLSINGER, SCOT A., and MARK R. McMINN. "Assertiveness Training and Christian Values." Counseling and Values 34, no. 1 (October 1989): 21–32. http://dx.doi.org/10.1002/j.2161-007x.1989.tb00978.x.

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10

Bolsinger, Scot A., Mark R. McMinn, and Samuel T. Gladding. "ASSERTIVENESS TRAINING AND CHRISTIAN VALUES." Counseling and Values 34, no. 1 (October 1989): 45–47. http://dx.doi.org/10.1002/j.2161-007x.1989.tb00980.x.

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11

Scaperlanda, Anthony. "Christian Values and Economic Ethics." International Journal of Social Economics 20, no. 10 (October 1993): 4–12. http://dx.doi.org/10.1108/03068299310045361.

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12

Bruce, S. G. "Environmental Values in Christian Art." Environmental History 15, no. 3 (July 1, 2010): 563–65. http://dx.doi.org/10.1093/envhis/emq062.

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13

Parker, James Ryan. "Environmental Values in Christian Art." Worldviews: Global Religions, Culture, and Ecology 13, no. 2 (2009): 242–44. http://dx.doi.org/10.1163/156853509x438652.

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14

Wanyonyi, Hellen Sitawa. "The Emergence of Bukusu-Christian Rite of Initiation and its implications on Societal Value system among the Youth in Bungoma County, Kenya." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 2, no. 1 (May 17, 2019): 1–12. http://dx.doi.org/10.35544/jjeoshs.v2i1.16.

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Christian churches have been in existence in Bukusu land for over a hundred years and their influence on African cultural practices cannot be overemphasized. The role of traditional circumcision initiation of boys into adulthood, as practiced by various communities in Kenya has been transformational, especially in the development of positive social values such as morality. Over the years, traditional Bukusu circumcision has however failed to produce moral ‘graduates’, especially because the focus has been to instill values such as bravery, which requires encouraging boys to violence and coarse talk. This has resulted to increased sexual promiscuity among the youth, violent behavior, dropping out school prematurely, robbery et cetera. Many people in Bungoma, especially Christians, have adopted a Christian circumcision model, to provide an alternative rite of passage, which would allow for both developments of positive values and propagation of their Faith. The purpose of the research was to find out how Christian circumcision model helps to enhance positive societal values among the boys in Bungoma County. This was an ethnographic study which was cross-sectional and exploratory in nature. Qualitative methods of data collection were employed, that is, focus group discussions, in-depth interview, and observation. The central question of this study was how the Christian circumcision as practiced by Bukusu Christians enhances inculcation of values among the initiates. This study operated with three objectives: to find out how Bukusu Christian circumcision and initiation into adulthood processes are designed to inculcate positive societal values; to explore the circumcision candidates’ perspectives on the role of Christian circumcision in the development of positive societal values; to examine existing challenges which inhibit Christian circumcision initiation from successful development of positive societal values. The findings of this study revealed a relationship between the adoption of Christian circumcision, and the growing attraction to good morals and values.

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15

Pyrog, G. V. "Features of the Christian values system." Ukrainian Religious Studies, no. 29 (March 9, 2004): 21–29. http://dx.doi.org/10.32420/2004.29.1481.

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In domestic scientific and public opinion, interest in religion as a new worldview paradigm is very high. Today's attention to the Christian religion in our society is connected, in our opinion, with the specificity of its value system, which distinguishes it from other forms of consciousness: the idea of God, the absolute, the eternity of moral norms. That is why its historical forms do not receive accurate characteristics and do not matter in the mass consciousness. Modern religious beliefs do not always arise as a result of the direct influence of church preaching. The emerging religious values are absorbed in a wide range of philosophical, artistic, ethical ideas, acting as a compensation for what is generally defined as spirituality. At the same time, the appeal to Christian values became very popular.

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16

Herdina, Ajeng Mira, Atim Djazuli, and Kusuma Ratnawati. "CHRISTIAN VALUES IN OPERATIONAL FINANCING DECISIONS." Jurnal Aplikasi Manajemen 16, no. 4 (December 1, 2018): 664–72. http://dx.doi.org/10.21776/ub.jam.2018.016.04.13.

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17

O’Mathúna, Dónal P. "Genetic Technology, Enhancement, and Christian Values." National Catholic Bioethics Quarterly 2, no. 2 (2002): 277–95. http://dx.doi.org/10.5840/ncbq20022255.

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18

Gbonigi, Emmanuel. "Christian Ethics versus African Cultural Values." Transformation: An International Journal of Holistic Mission Studies 19, no. 1 (January 2002): 79–80. http://dx.doi.org/10.1177/026537880201900118.

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19

Van Brummelen, Harro. "Core Values in Christian University Education." Journal of Education and Christian Belief 5, no. 1 (March 2001): 75–88. http://dx.doi.org/10.1177/205699710100500108.

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20

Rockefeller, Steven C. "Christian Faith and Earth Charter Values." Dialog: A Journal of Theology 40, no. 2 (June 2001): 131–37. http://dx.doi.org/10.1111/0012-2033.00067.

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21

Itskovich, Mark Matusovich, and Tat’yana Viktorovna Itskovich. "CHRISTIAN VALUES IN MODERN STUDENTS WORLDVIEW." Sovremennye issledovaniya sotsialnykh problem, no. 10 (December 23, 2015): 349. http://dx.doi.org/10.12731/2218-7405-2015-10-31.

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22

Ransom, Lillie S. "NAVIGATING SEX, SEXUALITY, AND CHRISTIAN VALUES." Sexuality and Culture 4, no. 3 (September 2000): 65–79. http://dx.doi.org/10.1007/s12119-000-1022-8.

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23

Haugen, Hans Morten. "Norwegian Christian Leaders: The Term ‘Christian Values’ is Divisive and Useless." Religions 11, no. 10 (October 13, 2020): 524. http://dx.doi.org/10.3390/rel11100524.

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Church leaders and politicians in several countries make frequent references to Christian values as part of a rhetoric of dividing between wanted and unwanted view and practices. Hence, even more than a source for division between adherents of different faiths, religion divides adherents of the same faith when identifying the core of religion. The article presents findings from a survey and focus group interviews with five groups of Norwegian Christian leaders: church leaders, bishops and deans from the Church of Norway, as well as leaders in mission organization and diaconal foundations. The informants are generally very hospitable towards immigrants, not particularly skeptical of Islam, and highly skeptical of politicians applying the term ‘Christian values’ for protectionist purposes. While distancing themselves from the term ‘Christian values’, informants have a clear understanding of what these values encompass. These attitudes mirror the major attitudes among the so-called church-going Norwegians in the Pew report, “Being Christian in Western Europe”, having higher appreciation of both Islam and immigration than the other groups of informants. The article proceeds by explaining and contextualizing, including how the churches have promoted conviviality in diverse societies and whether the leaders are willing to act when Christianity is applied to legitimize nativism.

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24

MENENDEZ, AGUSTIN JOSE. "A Christian or a Laic Europe? Christian Values and European Identity." Ratio Juris 18, no. 2 (June 2005): 179–205. http://dx.doi.org/10.1111/j.1467-9337.2005.00294.x.

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25

Lee, Hyung-Woo. "Perservation of Christian Values in Christian University : Implications of Symbolic Management." Christian and Cultural Studies 24 (February 5, 2021): 35–52. http://dx.doi.org/10.35570/cfcc.2021.24.35-52.

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26

Voronchenko, Tatiana. "Literary Education: Christian Values and Confucian Concepts in Upbringing of Students." New Trends and Issues Proceedings on Humanities and Social Sciences 3, no. 3 (March 22, 2017): 379–86. http://dx.doi.org/10.18844/gjhss.v3i3.1584.

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27

Lewis, Mary Miller, and Susan I. Hardin. "Relations Among and Between Career Values and Christian Religious Values." Counseling and Values 46, no. 2 (January 2002): 96–107. http://dx.doi.org/10.1002/j.2161-007x.2002.tb00280.x.

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28

Balicki, Ks Janusz. "Christian-Muslin co-operation in a secular age. Areas of collaboration." Chrześcijaństwo, Świat, Polityka, no. 20 (May 13, 2017): 41. http://dx.doi.org/10.21697/csp.2016.20.1.03.

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In recent years, the Muslim population in Europe has increased in a significant way due to the large inflow of immigrants from Muslim countries caused by the war in Syria and the activity of the Islamic State. In the long history of Christian-Muslim relations, these two religions, with their respective political powers, were involved in many conflicts. Europe has become very secular and lost some of her Christian values. It would be interesting to see if the influxof Muslims with strong religious values creates an opportunity for Christians to co-operate in some areas and to strengthen common beliefs. The aim of this article is to identify possible areas of co-operation between Christians and Muslims in the secular Europe and the basic conditions that must be met to make this co-operation possible. The answer is given through the analysis of the following issues: main disputes between Christian churches and liberallegislation regarding marriage, family values and the protection of human life; analysis of the world wide Muslim beliefs and attitude to family and protection of life; analysis of the co-operation of Christians and Muslims at the UN, in different States or NGOs in the area of legislation protection as well as the co-operation of Christians and Muslims in Great Britain at the basic level. At the end of the article, the main results and conclusions are presented.

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29

Leung, Beatrice. "Book review: Christian Values in Communist China." China Information 28, no. 3 (October 31, 2014): 406–8. http://dx.doi.org/10.1177/0920203x14553557a.

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30

Cvijic, S. "Does the European Constitution need Christian Values?" Oxford Journal of Legal Studies 24, no. 4 (December 1, 2004): 739–48. http://dx.doi.org/10.1093/ojls/24.4.739.

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31

Popova, Elena V. "«Father’s stare». Christian values of Joseph Brodsky." Philological Sciences. Scientific Essays of Higher Education, no. 2 (March 2016): 38–44. http://dx.doi.org/10.20339/phs.2-16.038.

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32

Musek, Janek. "Values Related to the Religious Adherence." Psihologijske teme 26, no. 2 (2017): 451–80. http://dx.doi.org/10.31820/pt.26.2.10.

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The religions and their value systems play a crucial role in the history of human civilization. In the past and in the recent time, the value-based religious differences substantially contribute to the societal conflicts. Thus, the research of the values related to the religious orientation is an important task of psychology and other social sciences. This study is aimed to obtain a more complete insight into the differences in the value orientations between the adherents of the seven major religions in the world: Buddhist, Hindu, Jewish, Muslim, Christian Orthodox, Christian Protestant and Christian Catholic. The results clearly demonstrated, (1st), the essential association of the religious or non-religious beliefs with the values, value priorities and value orientations and, (2nd), the substantial differences between religious or non-religious groups in the value systems. These differences are very probably related to the globally observed distinctions between secularism and fundamentalism and underlying ideological and educational doctrines.

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33

Damarwanti, Seri. "Nilai Kesempurnaan Kristen dalam Kitab Ibrani." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 2 (December 19, 2016): 19–28. http://dx.doi.org/10.46495/sdjt.v4i2.23.

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Christian perfection is not just an expression that contains expectations for Christians, but rather a standard of living that is commanded and required for every Christian. The book of Hebrews teaches that the values of Christian Perfection are closely related to holiness, with Perfection being the nature of God and the result of his work. Christian perfection is perfection that originates from Holiness of life, of love and of motivation , from and understanding and recognition that Christ’s saving work completely resolves the problem of sin, and is valid for ever. Perfection is seen and birthedin the figure of Jesus Christ our High Priestas well as the perfect sin offering, who completed his work of attonement in the more perfect heavenly Tablernacl, not made by human hands.Christian perfection is inseparable from the meaning of Holiness, demanded of all Christians.

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34

Selorme Gedzi, Victor, and Ignatius Nti-Abankoro. "Christian faith and economic development : a case study of some Christian workers in Ghana’s public sector in Kumasi." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 2020): 39–60. http://dx.doi.org/10.31920/2634-7644/2020/1n2a3.

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This study assessed Christian faith in relation to economic development of Ghana using some Christian Workers in Ghana's public sector in Kumasi as a sampled case study. Sectors studied were the judicial service, the public education sector, the health and the police services. Christian faith used in the study referred to normative values that would inform activities of individual Christian workers in the public sector economy. Consequently, the framework of the study is obtained from New Institutional Economics that is employed for the analysis of the relationship between values and economic performance. The data came via unstructured individual and group interviews, supplemented by observation and related literature. The study has shown that apart from a few who actually translated their faith into productive lives, majority of Christians in the unit of analysis have participated one way or other in corrupt practices that to a large extent, undermined the economic development of Ghana.

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35

Đukić, Dalibor. "Christian Values in the Constitutions of Serbia and Greece." Central European Journal of Comparative Law 3, no. 1 (February 22, 2022): 57–74. http://dx.doi.org/10.47078/2022.1.57-74.

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Christian values are the foundation of modern European societies. Suffice it to say that the most important European philosophers and cultural movements have originated from Christian environments. The constitutional history and tradition of the majority of the European countries are proof of the strong influence of Christianity and Christian churches on the creation and constitutional organisation of the modern European states. The subject matter of this work is a comparative analysis of the current Constitution of the Republic of Serbia and the Constitution of Greece, with the aim of identifying the Christian values comprised in their constitutional provisions. This work has two fundamental hypotheses. The first one is that the constitutions of both these countries comprise a substantial number of constitutional norms with Christian origins and foundations. The second hypothesis is that the Constitution of Greece comprises more provisions that demonstrate close connections between the state and Christianity. This is a consequence of the fact that in Greece, there have been no interruptions in the continuity of the constitutional tradition, unlike the case with Serbia during the communist rule.

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36

Penniman, John David. "Fed to Perfection: Mother's Milk, Roman Family Values, and the Transformation of the Soul in Gregory of Nyssa." Church History 84, no. 3 (September 2015): 495–530. http://dx.doi.org/10.1017/s0009640715000487.

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Prompted by Michel Foucault's observation that “salvation is first of all essentially subsistence,” this essay explores Gregory of Nyssa's discussion of Christian spiritual formation as a kind of salvific and transformative feeding of infants. This article argues that the prominent role of nourishment—and specifically breast milk—in Gregory's theory of progressive Christian perfection reflects broader Roman era family values concerning the power of breast feeding in the proper development of a child. With particular attention to Gregory's Encomium for Saint Basil, the Life of Moses, and his Homilies on the Song of Songs, this article demonstrates that references to the power of nourishment are no “mere metaphor” but rather represent an intensification of the prominent belief in antiquity that human nature can be altered according to the food a person eats. As such, Gregory employs the female body and its putatively maternal function as a regulatory symbol for Christian identity-formation. Mother's milk is thus offered as a mechanism for preserving and transmitting the ideal form of the Christian community that Gregory found embodied in the ambiguously gendered characters of the Song of Songs. True Christians, in Gregory's account, are identified by the milk on which they were fed and, in turn, the nurturing care they offer to others.

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37

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?

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38

Saucer, Patrick R. "Evangelical Renewal Therapy: A Proposal for Integration of Religious Values into Psychotherapy." Psychological Reports 69, no. 3_suppl (December 1991): 1099–106. http://dx.doi.org/10.2466/pr0.1991.69.3f.1099.

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The importance of incorporating religious values into psychotherapy that is used in treating the mental health needs of Evangelical Christians was examined. Rationality and pathology were analyzed from an Evangelical Christian perspective. Guilt was seen as the primary psychological consequence of self-defeating behaviors. Evangelical Renewal Therapy was offered in response to the apparent need for a religious psychotherapy that would focus on the mental health needs of Evangelical Christians. The Atheistic Ideation Complex purports that atheistic ideations as measured by the Atheistic Ideation Reference Scale lead to unwanted emotional consequences. Repentance, the process of change in Evangelical Renewal Therapy, is achieved through the analysis of moral action, rebuke, confession, prayer, recompense, and mortification through good works.

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39

Kendall Sanders, Jennifer. "Imitating the Divine Interruption of Deteriorating Human Conversations: Speaking the Gospel in a New Language." Theological Studies 81, no. 4 (December 2020): 849–69. http://dx.doi.org/10.1177/0040563920984466.

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Recent scholarship uses the metaphor of language to articulate why, even with good intentions, we Christians can hand on meanings and values at odds with the Christian message. Our “native” languages foreground our worlds, readily conforming our minds to the very realm we are called to transform (Rom 12:2). Related to the problem of “languages” is the brokenness of our conversations, themselves. Conversation can become a tool of destruction rather than a means of transformation. We Christians need a “new foundational language” in which to communicate the kerygma. This language is capable not only of communicating meanings and values that are faithful to the Christian message, but it is also capable of healing the very conversations we have by healing “the conversation that we are.” This article suggests how we Christians can learn a new foundational language by unfolding the radical consequences of our Trinitarian belief.

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40

Kainulainen, Jaska. "Virtue and Civic Values in Early Modern Jesuit Education." Journal of Jesuit Studies 5, no. 4 (November 15, 2018): 530–48. http://dx.doi.org/10.1163/22141332-00504003.

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The article suggests that by offering education in the studia humanitatis the Jesuits made an important contribution to early modern political culture. The Jesuit education facilitated the establishment of political rule or administration of civic affairs in harmony with Christian virtues, and produced generations of citizens who, while studying under the Jesuits, learned to identify piety with civic values. In educating such citizens the Jesuit pedagogues relied heavily on classical rhetoric as formulated by Cicero (106–43 bc), Quintilian (35–100), and Aristotle (384–322 bc). The article depicts the Jesuits as civic educators and active members of respublica christiana. In so doing, the article emphasizes the importance of Jesuit education to early modern political life.

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41

Stevenson, Christopher L. "The Christian-Athlete: An Interactionist-Developmental Analysis." Sociology of Sport Journal 8, no. 4 (December 1991): 362–79. http://dx.doi.org/10.1123/ssj.8.4.362.

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This investigation examined the ways in which, and the rationalizations with which, certain elite athletes juxtaposed the two role-identities of “Christian” and “athlete.” The data were obtained through in-depth interviews with current and former college and professional athletes associated with the Athletes-in-Action (AIA) organization in Western Canada (N=31: 23 males, 8 females). Initial analysis indicated considerable variability in the types of behavior that the athletes, as Christians, saw as acceptable in their sport environments, and yet the majority of these Christian-athletes did not appear to perceive any values-conflict between their Christian faith and their sporting practices. A more detailed examination using both a developmental and an interactionist perspective identified three more or less distinct types of accommodation to the normative expectations associated with the two role-identities (the segregated, selective, and committed types), each of which was associated with different consequences for the athletes’ own behaviors in sport, the values and attitudes they expressed, and the kinds of behaviors they perceived to be acceptable for Christian-athletes.

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42

Lim, Francis KG, and Bee Bee Sng. "Social media, religion and shifting boundaries in globalizing China." Global Media and China 5, no. 3 (July 15, 2020): 261–74. http://dx.doi.org/10.1177/2059436420923169.

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This article examines how Chinese Christians utilize social media to forge online communities and how religion is integrated into believers’ daily lives using the concept of intercontextuality. The intercontextuality of online communication enables Chinese Christian users to communicate about their daily routines and Christian values on a regular basis, thus allowing them to align their Christian concerns with wider social issues. At the same time, Christian users of social media are cognizant and wary of the highly restrictive political context of China. They often maintain a boundary between the ‘religious’ and the ‘political’, thus avoiding attracting the unwanted attention of the authorities. The article concludes with some reflections on the political implication of the study’s findings.

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43

Kaldjian, Lauris Christopher. "Purpose and Providence: An Outline for Christian Practical Wisdom in Health Care." Christian bioethics: Non-Ecumenical Studies in Medical Morality 25, no. 2 (July 1, 2019): 169–91. http://dx.doi.org/10.1093/cb/cbz003.

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Abstract Decision-making in health care is often challenging and therefore requires practical wisdom. The domains of such wisdom involve goals, perception, ethics, deliberation, and motivation. For Christian patients, there is a need for practical wisdom founded on Christian commitments that shape and guide these domains according to a Christian understanding of life, health, technology, illness, suffering, and death. In this essay, I outline a Christian approach to practical wisdom in health care by infusing Christian beliefs and values into a general framework for practical wisdom in medicine I have described previously. I organize this approach by referring to Christian purpose, vision, ethics, piety, and practice. The result is a framework that intends to integrate faith and reason so that what we believe as Christians forms how we think about health and guides what we choose or decline when considering the possibilities that come before us in health care.

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44

Staničić, Frane. "Christian Values in the Constitutions of Croatia and Slovenia." Central European Journal of Comparative Law 3, no. 1 (February 22, 2022): 203–20. http://dx.doi.org/10.47078/2022.1.203-220.

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This paper will strive to show that Christian values can be found in almost every constitution in the western world, although explicit invocations of Christian values are quite rare. There are constitutions that use invocatio dei and those that create state churches, but such constitutions represent a minority among constitutions. Croatia and Slovenia make good models for the purpose of this paper as they represent very similar and, at the same time, very different states with regard to the chosen model of state-church relations. The paper will show that, notwithstanding their different constitutional setup of state-church relations, Croatian and Slovene constitutions do not differ much with regard to the presence of Christian values in them.

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45

Protsenko, Zoriana. "MODERN RELIGIOUS NEWSPAPER: FORMS OF CHRISTIAN VALUES ACTUALIZATION." Volynskyi Blahovisnyk 7 (October 1, 2019): 315–28. http://dx.doi.org/10.33209/2519-4348-2019-7-65.

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46

Medvedieva, M. "INTERNATIONAL LAW AND CHRISTIAN VALUES IN HUMAN RIGHTS." ACTUAL PROBLEMS OF INTERNATIONAL RELATIONS 2, no. 127 (2016): 73–81. http://dx.doi.org/10.17721/apmv.2016.127.2.73-81.

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The article considers the role of International Law in asserting Christian values in human rights protection. The author gives examples of harmonious interaction of International Law and Christian morality. According to the author, as a result of certain factors, International Law started to deviate from the principles of Christian ethics. As a result at the level of creating and implementing International Law there is a positive attitude or indifference to such destructive practices that destroy the individual, family, society, state as abortion, surrogacy, change of sex, same-sex unions, euthanasia, cloning, genetic modification, research on human embryos, etc. The article deals with these trends mainly on the example of the European model of human rights. The author analyzes the practice of interpretation and application of the Convention for the Protection of Human Rights and Fundamental Freedoms (1950) by the European Court of Human Rights regarding the aforementioned issues and concludes that in many cases the Court goes away from the historical context of the adoption of the Convention, creates new rights, and in its judgments does not take into account the arguments of a state concerning the protection of public order and public morality that looks like a dangerous trend for the International Law functioning.

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47

Prowse, Christopher. "Book Review: Changing Work Values: A Christian Response." Pacifica: Australasian Theological Studies 10, no. 3 (October 1997): 386–87. http://dx.doi.org/10.1177/1030570x9701000318.

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48

Adeney, Frances S. "Contextualizing Universal Values: A Method for Christian Mission." International Bulletin of Missionary Research 31, no. 1 (January 2007): 33–37. http://dx.doi.org/10.1177/239693930703100106.

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Shields, Marion, and Sherene Hattingh. "Christian Early Childhood Leadership: Relational Values and Practices." Journal of Research on Christian Education 31, no. 1 (January 2, 2022): 1–20. http://dx.doi.org/10.1080/10656219.2022.2033653.

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Wilmoth, Joe, and Muhammad Riaz. "Religious Activities, Christian Media Consumption and Marital Quality among Protestants." Religions 10, no. 2 (February 18, 2019): 119. http://dx.doi.org/10.3390/rel10020119.

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Although associations between religiosity and marital quality have been demonstrated in previous research, mechanisms still remain unclear. Three 3-step hierarchical multiple regression analyses were conducted to determine whether 10 individual, dyadic or family religious activities or uses of 7 forms of Christian media predicted positive relationship quality, negative interaction and intimate partner violence in a sample of North American Protestants. Joint spousal and family religious activities predicted higher levels of relationship quality. Individual activities, such as reading the Bible, and parent-child activities, such as praying with children and discussing Christians values with children, predicted lower levels of relationship quality. Listening to Christian talk radio and viewing Christian websites or blogs predicted lower levels of relationship quality. The authors inferred that individuals in low-quality relationships use activities such as reading the Bible, listening to Christian talk radio, and viewing Christian websites and blogs to seek information to improve relationships or promote healthy adaptation. Similarly, the authors speculated that praying with children and discussing spiritual values with them were seen as interventionary measures to protect children when parents were in low-quality relationships.

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