are christian ethics distinctive essay

A Powerful Guide to Understanding What is Christian Ethics Essay

Christian ethics is a subject that has been debated, discussed, and dissected for centuries. It is a complex field that explores the relationship between religion and morality, as well as the application of these principles in modern society. If you are a student of theology or philosophy, or simply interested in learning more about the topic, this powerful guide will provide you with a comprehensive overview of what is Christian ethics essay.

In this guide, we will delve into the meaning and importance of Christian ethics , the historical development of the field, and the role of scripture in shaping moral principles. We will also explore the relationship between Christian ethics and philosophy, as well as the challenges and controversies that have arisen in this field.

Additionally, we will provide you with practical tips on how to write an effective Christian ethics essay, including strategies for conducting research, structuring your paper, and incorporating relevant biblical passages. Whether you are a seasoned scholar or a curious novice, this guide will equip you with the tools and knowledge you need to navigate the complex world of Christian ethics.

If you are ready to explore the fascinating and multifaceted world of Christian ethics, then read on to discover everything you need to know about this important subject.

The Meaning and Importance of Christian Ethics

Christian ethics is a set of moral principles based on the teachings of Jesus Christ, which guides Christians in their daily lives. At its core, Christian ethics is about doing what is right, even when it may be difficult or unpopular. It is about putting others before oneself and living a life that reflects the love and compassion of Jesus.

Understanding Christian ethics is essential for Christians, as it provides a foundation for their beliefs and actions. It helps individuals navigate complex moral issues and make decisions that align with their faith. It also allows Christians to engage with the world around them and be a positive force for change.

The Ten Commandments

The Ten Commandments, found in the Bible’s Old Testament, are a central part of Christian ethics. These commandments provide guidelines for how Christians should live their lives and treat others. They include directives such as “honor your father and mother” and “do not steal.” The Ten Commandments serve as a framework for ethical behavior and serve as a basis for many other Christian ethical principles.

The Golden Rule

The Golden Rule is a key ethical principle in Christianity . It states, “Do unto others as you would have them do unto you.” This principle emphasizes treating others with kindness, respect, and love, and is a foundation for many other Christian ethical principles. The Golden Rule reminds Christians to put themselves in others’ shoes and treat others as they would want to be treated.

Compassion: Christian ethics emphasizes the importance of compassion and caring for others.
Justice: Christians are called to fight for justice and advocate for those who are marginalized or oppressed.
Faithfulness: Christian ethics emphasizes the importance of being faithful to God and living a life that reflects His teachings.

The Sanctity of Life

Another central principle in Christian ethics is the sanctity of life. This principle emphasizes the inherent value and worth of every human life, from conception to natural death. Christians are called to protect and defend the sanctity of life and to work towards a world where all individuals are treated with dignity and respect.

Understanding Christian ethics is essential for Christians who seek to live a life that reflects their faith. By following the principles of Christian ethics, individuals can make a positive impact on the world around them and be a reflection of God’s love and compassion.

The Historical Development of Christian Ethics

Christian ethics has evolved over time, reflecting changes in religious thought and social norms. The early Christian church was heavily influenced by Jewish moral traditions, but as the religion spread throughout the Roman Empire, it had to adapt to different cultural contexts. As Christianity became the dominant religion of Europe during the Middle Ages, the church played a significant role in shaping ethical standards for society as a whole.

During the Reformation, theologians like Martin Luther and John Calvin emphasized the importance of personal faith and individual conscience, challenging the authority of the Catholic Church and paving the way for new Protestant sects. In the modern era, Christian ethics has continued to evolve in response to new scientific discoveries, global conflicts, and changing social values .

The Early Church and Jewish Influences

The earliest Christians were Jewish and therefore followed the moral traditions of the Hebrew Bible. Jesus himself upheld these traditions while also emphasizing love, mercy, and forgiveness as central ethical principles. The Apostle Paul played a significant role in adapting these moral teachings for a Gentile audience, emphasizing the importance of faith and grace over legalistic adherence to Jewish law.

The Middle Ages and the Role of the Church

During the Middle Ages, the Catholic Church held significant power over European society and played a crucial role in establishing ethical standards. The church’s teachings on topics like marriage, sexuality, and charity influenced the behavior of both laypeople and rulers. However, corruption within the church hierarchy and the Protestant Reformation challenged this authority and led to calls for reform.

Corruption: The sale of church offices and indulgences, among other corrupt practices, sparked public outrage and contributed to the Protestant Reformation.
Protestant Reformation: The emergence of new Protestant sects and the decline of Catholic dominance marked a significant shift in the history of Christian ethics.

Modern Christian Ethics and Contemporary Issues

In the modern era, Christian ethics has continued to evolve in response to new scientific discoveries, global conflicts, and changing social values. Contemporary issues like abortion, LGBTQ+ rights, and environmental stewardship have sparked debates among Christians about the proper ethical stance to take.

Abortion: Christians hold a variety of opinions on abortion, with some viewing it as a violation of the sanctity of life and others emphasizing the importance of a woman’s right to choose.
LGBTQ+ Rights: Christians have also grappled with how to approach LGBTQ+ issues, with some denominations embracing acceptance and others taking a more conservative stance.
Environmental Stewardship: Many Christians view environmental stewardship as a moral imperative, given their belief in God’s creation and humanity’s role as caretakers of the earth.

The historical development of Christian ethics is a complex and fascinating subject that has been shaped by a variety of cultural, religious, and social factors. By understanding the evolution of these ethical traditions, we can gain a deeper appreciation for the role that religion plays in shaping our moral values and guiding our behavior.

The Relationship Between Christian Ethics and Philosophy

Christian ethics has a long history of interaction with philosophy. Throughout the centuries, philosophers have engaged with Christian ethics to explore the nature of moral principles and the basis for ethical decision-making. Likewise, Christian theologians have drawn on philosophical concepts to develop and refine their ethical frameworks. While Christian ethics and philosophy are distinct disciplines, they are intimately related and have much to offer each other.

One of the key areas of overlap between Christian ethics and philosophy is the question of the nature of morality itself. Philosophers have long sought to understand the basis of moral principles, while Christian ethicists have sought to apply those principles to the lived experiences of believers. Both disciplines are concerned with the question of how we should live and what makes certain actions right or wrong.

The Role of Philosophy in Christian Ethics

Philosophy has played a vital role in the development of Christian ethics. Many of the foundational principles of Christian ethics, such as the concepts of natural law and human dignity, have their roots in philosophical traditions. The study of philosophy can help Christians to deepen their understanding of these principles and to explore their implications for ethical decision-making in a complex world.

At the same time, Christian ethics can help to provide a context for the study of philosophy. Ethics is concerned with questions of human flourishing and the common good, and Christian ethical traditions can offer valuable insights into these questions. The Christian emphasis on the value of human life, for example, can provide a useful lens through which to view debates about issues such as abortion and euthanasia.

The Relationship Between Christian Ethics and Contemporary Philosophy

Christian ethics continues to engage with contemporary philosophical debates, just as it has done throughout history. Recent discussions around topics such as virtue ethics and the ethics of care have been enriched by Christian contributions. Likewise, Christian ethicists have continued to draw on philosophical concepts to develop their own ethical frameworks.

However, there are also areas of tension between Christian ethics and contemporary philosophy. For example, some philosophical positions, such as relativism and nihilism, are incompatible with Christian ethical principles. These tensions provide an opportunity for dialogue and mutual enrichment, as Christian ethicists and philosophers work together to develop a more nuanced and robust understanding of ethical principles in today’s world.

The relationship between Christian ethics and philosophy is complex and multifaceted. While the two disciplines are distinct, they have much to offer each other. The study of philosophy can help Christians to deepen their understanding of the moral principles that underpin their faith, while Christian ethics can provide a context for the study of philosophy that is grounded in a concern for human flourishing and the common good.

Christian ethics – The study of moral principles and ethical decision-making within the context of Christian faith .
Philosophy – The study of fundamental questions about existence, knowledge, values, reason, mind, and language.
Human dignity – The inherent worth and value of every human being, regardless of their circumstances or abilities.

The Role of Scripture in Christian Ethics

Christian ethics is rooted in scripture, which provides guidance on how to live a moral and virtuous life. The Bible is the primary source of ethical teachings for Christians, and it contains numerous examples of ethical behavior and moral principles. The interpretation of scripture has been a crucial aspect of Christian ethics throughout history.

One of the most important aspects of Christian ethics is the use of scripture to inform ethical decision-making. Christians believe that the Bible is the inspired word of God and that it provides a clear and authoritative guide for living. This means that Christians are called to study and interpret scripture to better understand what it teaches about ethical behavior.

Interpretation of Scripture

The interpretation of scripture is a complex and nuanced process that requires careful study and reflection. Christians use a variety of methods to interpret scripture, including historical, literary, and theological analysis. It is important to consider the context of the passages being studied, as well as the cultural and historical background of the authors and audiences.

Application of Scripture

Once scripture has been interpreted, it must be applied to the practical realities of daily life. This requires careful discernment and reflection on how scripture can be applied to specific situations. Christians often rely on moral principles derived from scripture, such as the golden rule, to guide their ethical decision-making.

Challenges of Scriptural Interpretation

Despite the importance of scripture in Christian ethics, there are many challenges associated with interpreting it. One challenge is that the Bible was written in a different historical and cultural context than our own. This can make it difficult to understand the original intent of the authors and to apply their teachings to contemporary ethical issues.

Another challenge is that there are often multiple interpretations of scripture that can lead to conflicting ethical positions. Christians must grapple with these differences and work to discern the most faithful interpretation of scripture in any given situation.
Finally, there is the challenge of balancing the authority of scripture with the realities of modern life. Christians must find ways to apply the teachings of scripture to complex and rapidly changing ethical issues, such as genetic engineering and artificial intelligence.

The Challenges and Controversies in Christian Ethics

Christian ethics is not without its controversies and challenges. One of the main controversies is the interpretation of Scripture . Different Christian denominations have different interpretations of Scripture, leading to differences in ethical beliefs and practices. For example, some Christians believe in the literal interpretation of Scripture, while others believe in a more metaphorical interpretation. This can lead to conflicts in ethical decision-making.

Another challenge is the application of Christian ethics in a modern, complex world. The fast-paced and ever-changing world presents new ethical dilemmas that require new and innovative solutions. Christians must find a way to reconcile ancient ethical principles with contemporary issues such as technological advancements, environmental concerns, and social justice. This requires careful reflection and discernment to determine the appropriate ethical response.

The Role of Culture

The influence of culture on Christian ethics is also a challenge. Christian ethical values and practices can be shaped by the cultural context in which they are practiced. This can lead to ethical relativism, where what is considered ethical in one culture may not be considered ethical in another. It is important for Christians to maintain a biblical perspective on ethical issues while also acknowledging the impact of cultural context.

The Issue of Moral Dilemmas

One of the most significant challenges in Christian ethics is the issue of moral dilemmas . Moral dilemmas occur when there are two or more ethical values or principles that conflict with each other. For example, the value of preserving human life conflicts with the principle of autonomy when a patient requests physician-assisted suicide.
Christians must navigate these difficult situations and determine the most ethical course of action. This requires a deep understanding of ethical principles, critical thinking skills, and the ability to balance competing values.

The Impact of Political Ideologies

The influence of political ideologies on Christian ethics is another challenge. Political ideologies can shape one’s ethical beliefs and practices, sometimes leading to conflicting values. For example, a Christian may support environmental conservation due to their belief in stewardship, while also supporting free market capitalism that can harm the environment.
It is important for Christians to critically examine their political beliefs and how they align with biblical principles. Christians must prioritize biblical values over political ideology and resist the temptation to conform to the prevailing cultural and political norms.

The Application of Christian Ethics in Modern Society

Christian ethics have been an integral part of societies around the world for centuries. With changing times and evolving social norms, the application of Christian ethics in modern society has become increasingly complex. Adapting to new circumstances while still staying true to the fundamental values of Christianity is a challenge that many face today.

One of the biggest challenges in applying Christian ethics to modern society is the issue of diversity . With people of different backgrounds, religions, and beliefs living together in the same communities, it can be difficult to find common ground on moral issues. This often leads to controversy and disagreements, and it can be difficult to reconcile these differences with Christian teachings.

The Role of Christian Ethics in Social Justice

One area where the application of Christian ethics is particularly important is in the fight for social justice. Compassion and fairness are fundamental Christian values that can guide individuals and communities in working towards a more just and equitable society. However, there are often disagreements on what constitutes justice and how it should be achieved.

Christian ethics also play a role in addressing issues such as poverty, inequality, and environmental degradation. These issues are complex and require a multifaceted approach, but the values of Christianity can provide a framework for addressing them in a way that is both effective and just.

The Controversies Surrounding Christian Ethics in Modern Society

While Christian ethics can be a guiding force for individuals and communities in modern society, there are also controversies surrounding their application. One of the most contentious issues is the relationship between Christian ethics and politics.

Some argue that Christianity has a role to play in shaping public policy, while others believe that religion should be kept separate from politics. The debate over issues such as abortion, LGBTQ+ rights, and immigration often revolves around differing interpretations of Christian teachings.

Another area of controversy is the role of Christianity in the modern world. With the rise of secularism and atheism, some question the relevance of Christian ethics in modern society.
There are also debates within Christianity itself about the interpretation of scripture and the application of Christian ethics in different contexts.

Despite these controversies, Christian ethics continue to play an important role in shaping individuals and communities in modern society. By grappling with these challenges and finding ways to apply Christian values in a diverse and complex world, we can work towards creating a more just and compassionate society for all.

How to Write an Effective Christian Ethics Essay

If you are tasked with writing a Christian ethics essay, it can seem like a daunting task. However, with the right approach, you can write an effective essay that conveys your ideas clearly and persuasively. Here are some tips:

Understand the topic: It’s important to have a clear understanding of the topic before you start writing. Read the prompt carefully and do research if necessary to ensure you have a solid understanding of the topic.

Develop a thesis: Your thesis is the main argument or point you want to make in your essay. It should be clear and concise and reflect the focus of your paper.

Approaching Your Essay

Organize your ideas: A well-organized essay will be easier to follow and will help your ideas flow logically. Create an outline or a mind map to organize your thoughts before you start writing.
Use clear and concise language: Avoid using overly complex language or technical jargon that may confuse your readers. Use clear and concise language that is easy to understand.

Writing Your Essay

Back up your claims: Use evidence to support your claims and arguments. This could be quotes from religious texts or examples from real-life situations.
Address counterarguments: Acknowledge and address counterarguments to your thesis. This will show that you have considered different perspectives and strengthen your argument.

By following these tips, you can write an effective Christian ethics essay that effectively conveys your ideas and arguments. Remember to revise and proofread your essay before submitting it to ensure that it is clear and error-free.

Frequently Asked Questions

What is a christian ethics essay.

A Christian Ethics essay is a written work that explores the ethical principles and values that are rooted in Christianity . It involves examining the moral teachings of the Bible and the role that Christian beliefs and traditions play in shaping ethical perspectives and decision-making.

What topics can be covered in a Christian Ethics essay?

A Christian Ethics essay can cover a wide range of topics, including social justice, human rights, bioethics, politics, and more. Some common themes include the role of faith in public life, the relationship between religion and morality, and the ethical implications of Christian teachings on contemporary issues.

How can I structure my Christian Ethics essay?

The structure of a Christian Ethics essay can vary depending on the specific assignment or topic, but a common approach is to start with an introduction that provides background information and a clear thesis statement. The body of the essay should provide evidence and analysis to support the thesis, and the conclusion should summarize the main points and offer insights for further reflection.

How can I use Christian teachings in my Ethics essay?

Christian teachings can be used to support or challenge ethical arguments in an essay. For example, one might use the teachings of Jesus to argue for the importance of forgiveness or the dignity of human life. Alternatively, one might use the teachings of the Old Testament to support an argument for strict adherence to the law.

What is the importance of Christian Ethics in modern society?

Christian Ethics has an important role to play in modern society because it provides a framework for ethical decision-making that is rooted in values of love, justice, and compassion. It can offer guidance on issues such as social justice, the environment, and personal relationships, and can serve as a source of moral inspiration for individuals and communities.

What are some common challenges in writing a Christian Ethics essay?

One common challenge is to balance the demands of academic writing with the principles of Christian Ethics. It can be difficult to navigate complex ethical issues in a way that is both rigorous and faithful to Christian teachings. Additionally, it can be challenging to avoid oversimplifying or misrepresenting complex theological concepts in the pursuit of clarity and brevity.

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Christian Ethics

Other essays.

Christian ethics is guided by God’s revelation in Scripture above other systems of thought as it seeks to love God and neighbor in every moral and ethical issue.

The highest ethical duty of a Christian is the same as the greatest commandment: love God and love your neighbor. Scripture is the Christian authority for ethics, just as it is for theology. This is because God is our ultimate authority and standard, for he himself is goodness. While Christians know God’s character through reading Scripture, unbelievers are able to partially and imperfectly understand what is good through the created order and their consciences. And while Christians ultimately derive their ethics from Scripture, different parts of Scripture (like the Mosaic legal code) must be read in their redemptive historical context and not simply applied from one distant culture to another. Philosophical systems that attempt to provide ethical norms can be helpful for the Christian thinking about ethics, but Scripture must remain the authority for any Christian ethical endeavor. Finally, while there are many issues today that the Bible does not speak directly to, there are biblical principles that can be relied upon to make an informed moral judgment.

A person’s highest ethical duty is to love God with all of their heart, mind, soul, and strength. Their second highest ethical duty is to love their neighbor as themselves. For a Christian, fulfilling these moral obligations takes place in obedience to the Law of Christ and submission to the teachings of God’s Word. The ultimate goal is to glorify God in everything that is said, done, thought, and felt. Other broad ethical goals include being a blessing to others and growing as a virtuous person.

Given this positive vision, it is quite sad that many people—both Christian and non-Christian—tend to see believers as legalistic and condemning. In a world that is in rebellion against God, those who uphold God’s moral standards will have to shine light into darkness and will have to speak against sinful practices that may be widely accepted in society. But the Bible does not merely present an ethical code which consists of restrictions and “thou shalt nots.” Yes, there are things to avoid, but there are also many positive moral duties that the Scriptures require. If we properly form our ethical views from the Bible, we will find that we ought to both shun evil and perform good works. There is a categorical difference between good and evil, and right and wrong, and the Christian life can be a joyous experience of doing good; Christian ethics should be a delight.

Christian Ethics and Scripture

Evangelical Christians should not find it controversial to say that the Scriptures—God’s Word—is our authority and standard for ethics, just as it is for theology. This is because God is our ultimate authority and standard. There cannot be a higher standard for ethics than God, not because he is all-powerful, but because he is the source of goodness itself. Moral goodness is defined by the nature of God, and everything he commands is in accordance with his perfect and righteous goodness. We must obey every word of God because every word he gives us flows from his character, and his character is infinite and absolute moral perfection. God does not measure himself against an abstract standard of goodness; he does not consult anything other than his own nature when he issues commands and moral rules. His moral commands are not arbitrary and they could not be other than what they are since they are based on God’s unchanging moral goodness. Since God’s commands are found in Scripture, the Bible is our authority for ethics.

Knowledge of God’s moral demands does not only come from reading Scripture, however. Although special revelation is definitive, everyone on earth has some knowledge of God’s moral standards through general revelation. We need to be careful about equating what’s “natural” with what’s good, but God has created the world in such a way that there is a general correspondence between moral truths and what is naturally best for people. People can often see what is best to do (or not do) when they apply their reason to the facts of the situation they are in. God has also created human beings to operate with a basic sense of his moral law through their consciences. Reason and conscience are not as reliable or authoritative as the teachings found in Scripture, but they are nevertheless useful sources of moral knowledge. Christian ethics interprets general revelation through special revelation but uses both sources to gain insight into ethics.

Christian Ethics and the Mosaic Law

Despite agreement amongst evangelicals about the importance and authority of Scripture for Christian ethics, there are debates about the role of the Mosaic Law in Christian morality. This is not the place to engage in discussions of covenantal continuity and discontinuity, biblical theology, or hermeneutics, but it does seem safe to say that Christians are not directly under the authority of the Mosaic Law, since the Law was part of the Mosaic covenant. Christ’s inauguration of the new covenant has brought about a change in law, as the Book of Hebrews makes clear. The church is not a theocracy, and Christ has brought about an end—by fulfillment—of the old covenant sacrificial system. Nevertheless, since all of Scripture is God-breathed and useful, many particular laws in the Mosaic Law still find application today in both the church and society. Forbidding murder and theft, for example, are laws which reflect the eternal moral character of God. The two greatest commands identified by Jesus are enshrined in the Pentateuch and apply to all of Christ’s disciples. Sometimes, however, there are cultural factors that require Christians to discern the principle of the law rather than applying it in a woodenly literal way. One common example is the command in the Mosaic Law to build a parapet or rail around the roof of your home. Since people in that culture spent time on their flat-roofs, falling off a roof was a potential danger. People do not spend time on slanted roofs, however, or the roofs of grass huts, so that law does not apply everywhere. The principle behind the law, though, is that we are take reasonable precautions to keep people safe, and that is an ethical idea that applies in every culture. The principle is the same, even if some of the forms of application in a particular culture can differ.

Christian Ethics and Philosophy

Outside of Scripture, philosophers have proposed various systems for the evaluation of ethics and morality. Some have sought the justification for ethics in the consequences that stem from certain behaviors. In these systems, something is considered good if it produces good consequences that outweigh the negative consequences. Some people assess the consequences for the individual alone, but most would look for the greatest good for the greatest number of people. In practice, this can be almost impossible to evaluate, but the sensibility behind it seems fairly widespread and beneficial. Other ethicists have ignored consequences and focused on the intrinsic moral value of actions and agents. Perhaps the most famous example is the categorical imperative of Immanuel Kant. He argued that we should only act out of a good will, and a good will does its moral duty for the sake of duty alone and not for the sake of consequences. He said that we should only act in such a way that we could make our conduct a universal law that everyone would follow. Take the case of lying: Would we wish it to be a universal practice that everyone tells the truth or that everyone lies all the time? If we cannot wish for everyone to lie all the time, Kant would argue that lying must be strictly forbidden without exception. Another school of ethics has focused more on the cultivation of a virtuous character and the motives of the agent who acts. In this model, actions should further develop virtue in the one who acts.

There is room in Christian ethics for all of the considerations mentioned in the paragraph above. None of those systems can stand on their own; they need to be built on the foundation of God’s truth. The Bible makes it clear that things are right or wrong in relationship to God’s character. Thus, morality is objective, and we must obey God’s commands. This does not mean, however, that consequences are entirely irrelevant. Although the morality of an act is not based on consequences alone, there are many warnings and encouragements in Scripture that hold out either the positive or negative consequences of obeying or disobeying God. We are to look at the consequences for disobedience, and we are to look at the rewards for following God’s path. We are also to act to bless others, and this requires assessing the consequences of our words and actions. God is producing spiritual fruit in the lives of his children—he is forming a virtuous character in them that reflects the character of his Son. Thus, acting and growing in virtue is an important component of Christian ethics.

The ethical status of an agent and action is assessed at more than one level. Sometimes all we can do is judge the action itself, but the action alone is not sufficient for moral evaluation. Perhaps we know that someone shot another person, but was it murder or justified self defense? To properly assess ethical conduct requires knowledge of the action, the circumstances in which the action occurred, the agent’s character and intentions, and possibly some of the consequences. The Pharisees may impress others by their religious good works, but God looks at the heart. Even praying and giving gifts to the poor displease God if the heart’s motives are wrong.

Christian Ethics in Today’s World

There are, of course, an enormous number of practical ethical issues that Christians face today. Some issues in certain societies are relatively recent, like legalized abortion and same-sex marriage. Other issues are more universal and perennial, like general sexual issues or the justification of self defense and war. Sometimes God has spoken clearly and directly about an ethical issue (e.g. do not steal), but there are other topics that could not have been directly addressed in the Bible (e.g. issues that require contemporary technology, like genetic engineering or in vitro fertilization ). Even when the Bible does not specifically speak to an issue, there are biblical principles that can be relied upon to make an informed moral judgment.

On the Need for Distinctive Christian Moral Psychologies: How Kant Can Figure into Christian Ethics Today

2023, Forum Philosophicum

I show how those with Kantian habits of mind—those committed to maintaining certain kinds of universality in ethics—can still get involved in the project of securing the distinctiveness of Christian ethics by highlighting parts of his moral philosophy that are amenable to this project. I first describe the interaction among James Gustafson, Stanley Hauerwas, and Samuel Wells surrounding the issue of the distinctiveness of Christian ethics, to explain why Kant is generally understood as the opponent of this project in this discourse. Then I lay out his discussions of how his moral argument for postulating divine existence can have beneficial moral-psychological results, and of how we can find moral satisfaction, the sense of pleasure in our moral strivings, as two elements in his moral philosophy that can be turned into a distinctively Christian ethics with revisions that should be allowed within the broad confines of Kantian moral philosophy. I also point out that his own answer to the question of moral satisfaction is already distinctively Christian, in that it is inspired by the Christian tenets of the imputation of righteousness and the assurance of salvation.

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In the Old Testament, the five books of Moses form the basis for Israel’s theological understanding of itself and the ethical demands that God has for them. We typically refer to these books as the Law, since ancient Greek translations used the Greek word Nomos (meaning “law”) to refer to them. However, the original Hebrew uses the term Torah , which has a meaning much closer to “teaching” or “instruction” than to “law.”

There are certainly parts of the Torah that could be considered “law.” However, it is important to understand that Ancient Near Eastern law was not what we typically think of when we talk about “law”; it was not legislation that was enforced. Rather, it was more a kind of wisdom literature that, through a multitude of examples, provided guidance in understanding what justice looks like. Judgment in particular cases was decided not by rigidly enforcing legislation, but by attempting to make a wise decision about what would be most just in this particular case.

God certainly expected His people to be obedient to the commands He gave them in His Torah, but these commands did not provide them with an exhaustive ethical system of rules that was an end in itself. Rather, the purpose of the Torah was to provide guidance for Israel to be the kind of people God had called them to be in all aspects of their lives, even in those cases where He had not explicitly given them a specific rule to follow. The Torah provided God’s people guidance in understanding what it meant for God to tell them, “You will be holy, for I the LORD your God am holy” (Lev 19:2).

When we turn to the New Testament, God’s call on His people to live out their identity as God’s holy people remains central. However, there are two important new developments. First, God’s holy presence now dwells within His people instead of externally in a temple building, which heightens the ethical stakes. Second, there is a Christological element added. As members of the body of Christ, Christians are called to be conformed to the image of Christ, God’s ultimate revelation both of who He is and of what human beings are supposed to be like.

The New Testament does contain many specific commands and rules. For example, it forbids Christians from engaging in violence , theft, fornication , adultery, homosexual behavior , or slander. There are certain absolute rules and boundaries regarding what can be considered ethical Christian behavior. Yet not all of God’s commands in the New Testament can be reduced to a set of rules. Jesus commands His followers to love God, to love their neighbors as themselves (Matt 22: 36-40), and to love their enemies (Matt 5:44). The command to love is not simply a rule that can be followed; rather, it is a demand for a certain attitude or orientation towards another person, which is lived out in a variety of complex ways.

Ultimately, New Testament ethics is not fundamentally about following a list of rules. It is about developing a certain kind of character. Scripture commands Christians to be loving, patient, kind (1 Cor 13:4), joyful, peaceful, good, faithful, gentle, self-controlled (Gal 5:22-23), merciful, humble (Col 3:12), courageous (1 Cor 16;13), and hopeful (1 Cor 13:7). These are not rules to be followed, but character traits, or virtues, that God calls us to develop. Ultimately, New Testament ethics is about being conformed to the image of Christ (Rom 8:29; 2 Cor 3:18), the One who shows us what it really means to live in a genuinely human way.

Virtue in the Christian Tradition

There are many different virtues, each having to do with different aspects of human personality and life. However, in the Christian tradition, there are seven virtues that are considered to be primary and most important: wisdom (or prudence), justice, courage (or fortitude), self-control (or temperance), faith, hope, and love. These virtues are divided into two kinds. Faith, hope, and love are “theological virtues,” which only Christians can possess, while wisdom, justice, courage, and self-control are “natural virtues,” which even non-Christians can possess.

I reject the idea of natural law , that there are universal moral principles which all human beings can and should know, regardless of their historical or cultural context. Therefore, I do not affirm that there are natural virtues in the sense of character traits that can and should be universally recognized as virtuous according to universal, neutral reasoning. However, I do acknowledge the existence of natural virtues in a more nuanced, modified sense. I acknowledge that most people in most cultures regard wisdom, justice, courage, and self-control as positive character traits, with the important caveat that there is a significant variety of ways in which these concepts are understood across various cultures, societies, and communities.

Of course, this means that the Christian understanding of these natural virtues will often be significantly different than non-Christian understandings of them, having its own distinctive character. This is one of the things I will be highlighting over the next four posts in this series, as I examine the place of each of the four natural virtues within Christian ethics. Following that, I will move on to examining the three theological virtues, which only Christians can possess.

The Importance of Virtue for Christians

In my last philosophy post , I made the case for why virtue ethics is vitally important: we are often incapable of doing the right thing if we lack certain virtues, most of our actions are not the result of conscious deliberate choice, and other ethical theories have serious shortcomings. All of this, of course, applies to Christians as they try to live out their understanding of what it means to be ethical. “Make every effort,” the apostle Peter writes, “to add to your faith virtue” (2 Pet 1:5). God does not want Christians to have the demonic utilitarian attitude that “the ends justifies the means.” Nor does He want Christians to just look for rules in Scripture and think that they are being good Christians as long as they do not break those rules. God wants Christians to grow more and more in maturity, godliness, and holiness. He wants them to become more and more like Jesus Christ. In other words, He wants us to become virtuous.

Article Contents

I.introduction, ii.drawing on christian bioethics to reform public policy and improve patient care, iii.christian bioethics and christian asceticism, iv.concluding reflections: the importance of christianity to bioethics, christian bioethics: immanent goals or a transcendent orientation.

Article contents
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Supplementary Data

Mark J Cherry, Christian Bioethics: Immanent Goals or a Transcendent Orientation?, Christian bioethics: Non-Ecumenical Studies in Medical Morality , Volume 26, Issue 2, August 2020, Pages 113–123, https://doi.org/10.1093/cb/cbaa007

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This issue of Christian Bioethics explores foundational debates regarding the orientation and application of Christian bioethics. Should Christian bioethics be approached as essentially a human activity, grounded in scholarly study of theological arguments and religious virtues, oriented toward practical social ends, or should Christian bioethics be recognized as the result of properly oriented prayer, fasting, and asceticism leading to an encounter with God? The gulf between these two general perspectives—the creation of immanent human goods versus submission to a fully transcendent God—is significant and, as ongoing debate in Christian Bioethics: Non-Ecumenical Studies in Medical Morality over the past nearly three decades has made clear, the implications are both intellectually engaging and spiritually profound.

H. Tristram Engelhardt, Jr. (1941–2018), founding Editor of Christian Bioethics , raised the following question: What is distinctly Christian about Christian bioethics? The methodology and content of Christian bioethics, he urged, ought to be recognizably different from secular bioethics. Yet, many theologians assume that there is at least a rough equivalence between rational moral reflection and Christian morality. For example, as Peter Clark has documented, Richard McCormick, a Roman Catholic moral theologian, concluded that “a Christian’s conclusions will not be substantially different from those yielded by objective and reasonable but nonreligious analysis” ( Clark, 2008 , 249). McCormick was not alone in this conclusion. 1 For many thinkers, Christian moral theology has come to be appreciated as an enterprise that can be undertaken largely by relying on rational analysis with principles and arguments accessible to anyone.

As a result, many Christian bioethicists have ceased asking: “What do we know to be true through the fullness of faith, worship, and revelation?” Instead, the approach has become: “What are the common principles of morality and rational analysis that should guide public policy and medical practice?” 2 It is all too often simply assumed that the good, right, virtuous, and just can be secured through rational analysis, consistent with an account of the secularly reasonable, independent of knowledge of God’s commands. The theoretical and practical implications of this shift have been significant. Even while secular bioethicists continue to undermine religious belief, much of supposedly “Christian” bioethics has come to be indistinguishable from secular bioethics. Practices that would seem to be straightforward violations of long-standing Christian moral norms, such as physician-assisted suicide and euthanasia, 3 abortion, 4 and human embryonic stem cell research, 5 often have Christian proponents. Was Engelhardt correct? Should a bioethics formed through Christian revelation and spiritual practice differ substantially from a bioethics grounded in secular analysis?

This issue of Christian Bioethics continues to explore these foundational debates. Kyle Karches and Paul Scherz, for example, draw on the Aristotelian-Thomistic philosophical tradition to critique contemporary medical priorities. While they arrive at rather different conclusions, Karches and Scherz each work to reorient healthcare priorities in terms of Christian virtues. John Tilburt, Joel Pacyna, and James Rusthoven together draw on a Reformational Christian perspective to develop practical clinical strategies to maintain moral integrity in the face of the challenges of secular bioethics and moral pluralism. These three contributions approach Christian bioethics as essentially a human activity, generally grounded in scholarly study of theological arguments and religious virtues, directed toward immanent social ends and human goals. Father Roman Tarabrin’s contribution, however, reminds readers that Christian bioethics is not the conclusion of a rational argument, but the result of an encounter with God. His analysis of permissible uses of artificial reproductive technology is steeped in a set of concerns regarding how best to submit in obedience to God. The gulf between these two general perspectives — the creation of immanent human goods versus submission to a fully transcendent God — is significant and, as ongoing debate in Christian Bioethics over the past nearly three decades has made clear, the implications are both intellectually engaging and spiritually profound.

Much of Western Christian theology is embedded in the secular post-Christian social context that developed out of the cultural and intellectual commitments that framed the Western world (see, generally, Engelhardt, 2017 ). The Western High Middle Ages produced a culture with a quite different view of proper behavior and human flourishing from the Christianity of the first 500 years. It rejected a divine command account of moral obligations, for example, embracing instead a rationalism that produced a rationally accessible God and a morality justified through discursive human reason. The religious culture of the West that developed in the early second millennium became focused on formulating the intellectual framework that became Scholasticism, with its emphasis on philosophy, especially the work of Aristotle and his commentators. As a result, unity for morality and politics was typically sought in rational analysis, rather than in an encounter with God as lawgiver or in theologians as mystics.

Three contributions to this issue fit within this Western Christian intellectual framework. The first two utilize the resources of the Aristotelian-Thomistic philosophical tradition to critique healthcare financing, distribution, and medical practice, while the third draws on a Reformed biblical perspective to provide practical advice for physicians. Kyle Karches and Paul Scherz, authors of the first two essays, each seek to recraft healthcare policy so that it expresses Christian virtues and moral goals. Karches, for example, seeks to reorient medicine so that it achieves a Christian understanding of the common good. Often the assumption that medicine works toward the common good seems obvious: for example, physicians routinely coordinate with public health authorities to find and treat patients with serious communicable diseases to prevent possible epidemics. Other times, medicine seems more about meeting personal needs and interests: for example, when physicians counsel patients to receive recommended childhood and adult vaccines. Yet, while such preventative care supports individual health and well-being, Karches argues that it also serves the common good. Vaccines, for example, protect particular persons from disease, while also supporting the society as a whole through herd immunity. Karches argues that even screening for relatively rare but significant diseases, such as breast cancer and colon cancer, while causing some harms, such as increasing the cost of health care and raising the possibility of false positives, also provides significant social benefits. For example, screening large segments of the population permits early detection and treatment, lowering the medical and social costs of diseases. “Within these practices, the common good is, thus, prior to the individual good, and the benefits grow as more individuals partake. Insofar as the prevention of disease serves the social peace, preventive care is one way in which medicine contributes to the common good of the entire political community” ( Karches, 2020 , 136). As a consequence of its role in securing such important social goods, medicine, he urges, should not be understood as a mere commodity, nor should physicians be seen as simple purveyors of goods and services. The physician–patient relationship ought to be understood as much more than a contractual interaction. Medical practice properly appreciated, he concludes, should be rethought within Christian understandings of authentic relationships aimed at fulfilling each patient’s needs, while orienting society toward the common good.

Scherz turns the reader’s attention to what he argues is modern medicine’s undue focus on individualistic quantitative risk reduction: the drive to reduce personal risk and thereby to improve an individual’s chance of enjoying a long lifespan. This unwarranted emphasis, he argues, incurs excessive medical expenses, undermines the virtue of patients and physicians, and damages important social goods. Taking a cue from Pope Francis, Scherz urges medicine to refocus its gaze away from promoting individualistic lifestyle choices. Roman Catholic virtues, such as solidarity and the common good, have lost out to policies designed to promote personal autonomy. When Christian bioethicists uncritically adopt this approach, he argues, they risk undermining important elements of social change, while habituating vice rather than virtue. Persons should recognize that greedily seeking more medicine to support ever longer life and satisfaction of personal preferences is morally misguided; instead, we should focus on living well in solidarity with others. Rather than unconstrained personal risk reduction, society should emphasize broader social issues, such as clean water and food security. “By directing our attention away from socialized risk, the individualized risk reduction of precision medicine threatens to undermine the virtue of solidarity, the virtue directed toward ameliorating these structural sources of social suffering through a recognition of interdependence” ( Scherz, 2020 , 154). The Thomistic natural law tradition, he argues, urges us to seek integral human fulfillment rather than ever greater life expectancy. Health is but one good among many and, indeed, ought to be appreciated as subordinate to other more important Christian goods and virtues.

Together Karches and Scherz demonstrate how challenging such bioethical issues can be in our religiously diverse and morally pluralistic society. Even appeals to purportedly Christian values, such as the “common good,” often appear deeply ambiguous. The different Christian religions do not seem to share enough with each other, much less with non-Christian religions or the fully unchurched, to work toward the same understanding of the “common good.” Scherz and Karches disagree, for example, about the proper aim of healthcare policy, including whether to encourage widespread practices designed to benefit patients through early detection and risk reduction, such as cancer screenings, like mammograms. Where Karches appreciates such tests as important contributions to the common good, Scherz argues that the data is more ambiguous, pointing to revisions in testing guidelines that reduce the frequency and narrow the age range for such screenings.

Such debate raises numerous engaging questions: How much money should be spent reducing the personal and social risks of illness and disease? Should we value individual risk reduction or broader social projects designed to help others? Should personal autonomy or social solidarity be our guide? If some have already tithed to the Church, may they utilize their own resources to reduce healthcare risks for themselves and their family members? In such matters, definitive judgment may require more than discursive rationality can provide. One must first identify a canonical perspective in terms of which to evaluate and compare competing visions of the common good. Without such a fully objective standard, for those who disagree, appeals to the “common good” may look more like the recruitment of moralistic language for political rhetorical purposes ( Engelhardt, 2017 , 83; see also 1999 , 203).

While such macro-level questions raise significant and challenging issues, Tilburt, Pacyna, and Rusthoven turn the discussion to the more intimate issues of clinical ethics. In their contribution, they draw on Albert Wolters’ biblically based Reformational worldview to provide practical advice for healthcare professionals for maintaining Christian faithfulness in the clinic. They explore the case of a Native American patient who wishes to utilize Ojibwa healing rituals in the hospital room as part of his clinical care. How should the Christian physician respond to such a request: actively participate, observe from a distance, or prohibit the practice? Tilburt, Pacyna, and Rusthoven argue that, at least in some cases, Christian physicians should be willing to integrate such rituals into patient care so as to “open up meaningful reciprocal human understanding” ( 2020 , 172). In such cases,

The physician is neither guilty of complicity in misguided beliefs nor defense of integrity by blunt force. Rather, this caregiver is participating in the finale of the already-begun-but-not-yet completed redemption story, whose closing chapter was started in the ministry, death, and resurrection of the Jewish God-Man, Jesus the Christ, and continues today as the hoped-for consummation to come. ( Tilburt, Pacyna, and Rusthoven, 2020 , 174)

While physician spiritual integrity is at stake in all aspects of patient care, where Christian healthcare professionals should usually work to prevent even small infractions of moral or confessional interests to avoid any corrosive effect on one’s spiritual life, they conclude that in this sort of case a more pragmatic response may benefit communication and patient healing, while not involving uncritical acceptance of any and all beliefs or ritual practices. While they conclude that such a pragmatic response may even benefit patient healing, one wonders where Christian physicians ought to draw the line if they are to proclaim the gospel of Christ and to avoid giving scandal.

Father Roman Tarabrin’s contribution to this issue is rather different from the other three essays. Instead of rational arguments designed to reshape healthcare policy toward a Christian vision of the common good, or reflections on maintaining physician spiritual integrity in the face of alien rituals while also improving patient communication and health outcomes, the character of Tarabrin’s analysis is more like an extended pastoral sermon. He seeks to place human needs and interests, together with all of medical practice, fully within the Christian experience of God. As a Russian Orthodox priest as well as a medical doctor, Fr. Tarabrin recognizes that Christianity is justified neither in discursive rational argument nor through the advancement of social/political goals. Christianity is an encounter with a God who commands. Consequently, Christian bioethics must be anchored in right worship, right belief, and appropriate asceticism. It is through a properly oriented prayerful and ascetic life that one comes to understand God’s commands regarding how one ought to live. All of medicine, including artificial reproductive technologies, such as in vitro fertilization, must be appreciated first and foremost in terms of our relationship with God.

Orthodoxy sees medicine as God’s gift to man. As Scripture says: “And keep in touch with your physician, for the Lord created him” (Sirach 38:12). St. Basil the Great recalls this statement with even greater clarity in his Long Rules: In as much as our body is susceptible to various hurts, some attacking from without and some from within by reason of the food, and since it suffers affliction from both excess and deficiency, the medical art has been vouchsafed us by God. ( Tarabrin, 2020 , 181)

Yet, we must take care to treat both body and soul. Used properly to treat disease and infirmity, especially when it requires patience, medicine may help teach us how to love others, to forgive sins, and to trust in God. In “most cases, we know how far we are from perfection in these regards, and that we are not ready for Eternity” ( Tarabrin, 2020 , 182). Wrongly directed medicine can distort our relationships with others and with God. Proper spiritual orientation is essential, if medicine is to help provide us with the opportunity to lead truly Christian lives.

Consider, for example, couples who find themselves unable to conceive children. He argues that some forms of artificial reproductive technology, at least in principle, are permissible, because of the importance of children for helping couples learn true Christian humility and trust in God:

Through “healing of their body” in ART, spouses become parents. Outside of a monastic life, nothing brings us closer to God than the pleasures and difficulties of raising children. Nothing so humiliates us as parenthood. In such a way, even those who benefit from IVF on their way to parenthood receive “a type and exemplar . . . for the cure of the soul.” ( Tarabrin, 2020 , 186)

However, he suggests real caution. The use of such technology raises many spiritual concerns:

These include the possibility of embryo damage, third-party involvement in conception, and the fact that the development of IVF involved the killing of many embryos. Some variants of IVF can involve production of excess embryos, gamete donation, or gestational surrogacy, all of which distort spouses’ path to God and His Realm . . . some IVF protocols are more dangerous than others. Husbands and wives need to discern, with their spiritual father, which ethical concerns would hinder their union with God and are forbidden, and which of them fall short, but not far from it. ( Tarabrin, 2020 , 186)

Utilizing such medical therapy requires a highly competent physician as well as knowledgeable spiritual advice. As he notes, “Couples should use IVF only with their spiritual father’s blessing” ( Tarabrin, 2020 , 186). At stake is neither the autonomous pursuit of children as yet another accouterment of modern society, nor merely a private personal choice among a variety of acceptable medical goods and services, but rather the careful spiritual struggle toward salvation for the couple and their family. Tarabrin recognizes that Christian bioethics is not a set of moral sentiments. Instead, since Christianity must be understood primarily through the experience of God, Christian bioethics must begin with an intimate relationship with a radically transcendent God and learning to submit in obedience to Him (see also Engelhardt, 2000 , 204).

If moral theology is appreciated essentially as an area of academic analysis, guided by the usual secular standards of scholarly research and investigation, in principle, anyone with knowledge and scholarly dedication can excel at Christian bioethics. So understood, obtaining intellectual skills and academic degrees, rather than a deeper mystical life with Christ, is essential for Christian bioethics. As Engelhardt notes: “Just as a logician or mathematician may succeed theoretically, though possessed of a personal dislike for logic and mathematics, so, too, the success of the moralist came to be seen to depend not on the life of the moralist, but on the character of the moralist’s arguments” ( 2000 , 18). Indeed, when approached as an academic endeavor, Western moral theology often seems to depend more on the structure of intellectual argument than on the character of the moral reasoner. Understood in this fashion, Christianity and Christian bioethics are grounded in a scholarship that can be understood outside of a properly oriented prayer life.

In the Christian West, for example, the development of moral theology with applications to bioethics was often modeled on a “scientific” enterprise. As Roman Catholic scholar Gerald Kelly argued:

But, the [Roman] Catholic moralists do have a just claim to special competence in the science of ethics, the science of moral right and wrong, the science of applying the moral law to the problems of human living. They are highly trained and experienced men in this particular field. Their preparation for this professional capacity is intense and comprehensive; they usually teach the science of morality over a number of years; and they are constantly dealing with practical applications of this science. Aside from any questions of religion, the [Roman] Catholic moralists represent by far the world’s largest group of specialists in the science of ethics. And they have a tradition of scientific study that extends over centuries. ( 1958 , 34)

With moral theology so understood, especially when coupled with assumptions regarding the coincidence between faith and reason, there ceased to be any anticipation that one must live a moral life to know what morality demands. 6 There also ceased to be any anticipation that one must live a life transformed by the experience of God to come to know Him. To be successful scholars, academic moral theologians do not need to respond to God in love through prayer, asceticism, and repentance. As Søren Kierkegaard (1813–55) once put it, rather than ascetic or monastic, “. . . the Christianity of today could be called professorial-scholarly Christianity” ( 1990 , 194–5, XII 462). One can be a well-known and respected Christian bioethicist while also being an unrepentant sinner and atheist.

Moreover, insofar as Christian bioethics is essentially a genre of scholarly investigation, it is not subject to ecclesiastical authority. Priests, bishops, pastors, and patriarchs are not normally recognized as possessing academic authority to intervene or render judgment in scientific pursuits. If no special holiness is in principle required for engaging in Christian bioethics, then even if one recognizes an ecclesiastical hierarchy, it will still not be appreciated as in authority to intervene in such discussions, much less to settle important bioethical disputes. Career success in the Academy depends on scholarship and creativity in the marketplace of ideas. Promotion and tenure are attached to publication of new, engaging, and potentially controversial analyses. This strategy works well in some areas of human endeavor; for example, creative work in science, engineering, and medicine has expanded human knowledge, as scholars work toward more useful ways to understand, adapt, and manipulate the environment. 7 For Christian bioethics, however, one should puzzle whether a bias toward novel and creative academic arguments encourages spiritual disorientation and innovative forms of heresy.

However, if one recognizes Christian theology as coming to know God, with the theologian as one who knows God, then everything seems to change. Instead of scholarly argument, insight into Christian bioethics is the fruit of repentance, prayer, and grace. 8 As St. John Chrysostom (A.D. 334–407) noted, we must come to know God Himself, with an open heart and a pure life, through grace.

It were indeed meet for us not at all to require the aid of the written Word, but to exhibit a life so pure, that the grace of the Spirit should be instead of books to our souls, and that as these are inscribed with ink, even so should our hearts be with the Spirit . . . For that the former was better, God hath made manifest, both by His words, and by His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto Job, and unto Moses too, He discoursed not by writings, but Himself by Himself, finding their minds pure. ( Homily on the Gospel of St. Matthew, 2004 , vol. 10, 1)

St. John is not lamenting the lack of good philosophical argument or sufficiently progressive social reform, but insufficient prayer, fasting, repentance, and submission in obedience to the Almighty. God provides knowledge by revealing Himself directly to His creatures. Noah, Abraham, Job, and Moses had what the Church Fathers refer to as noetic experience: direct, non-discursive experience of God such that spiritual comprehension of God’s will was achieved. They were theologians sensu stricto: they knew God. 9 One wonders how they would have approached bioethics.

One conclusion, however, seems abundantly clear: As each of the authors in this issue testifies, Christian bioethics and secular bioethics are distinct. Proper forms of prayer, asceticism, and worship mystically unfold the abundance of divinely revealed truths, teaching Christians how best to live, how to understand and to seek the good, as well as how properly to fulfill substantial duties to oneself and others. Christians must learn that they are set apart; though they live and work in the world, they must not embrace the secular assumptions or other religious viewpoints of the surrounding culture. Christianity and Christian bioethics must be approached rather differently than secular bioethics. Rightly to know God, Christianity must be more than a coherent philosophical system, code of laws, or set of ethical beliefs. Indeed, it is very likely that, outside of rightly oriented Christian faith, there is no reliable intellectual road to the Truth.

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Consider, for example, Joseph Fuchs: “Christians and non-Christians face the same moral questions, and . . . both must seek their solution in genuinely human reflection and according to the same norms . . . If, therefore, our church and other human communities do not always reach the same conclusions, this is not due to the fact that there exists a different morality for Christians from that for non-Christians” ( 1980 , 11). James Walter: “It has been my contention that there is neither anything distinctive nor specific to Christian ethics at the level of ground of ethics” ( 1980 , 107). Charles Curran: “The explicitly Christian consciousness does affect the judgment of the Christian and the way in which he makes his ethical judgments, but non-Christians can and do arrive at the same ethical conclusions and also embrace and treasure even the loftiest of proximate motives, virtues, and goals which Christians in the past have wrongly claimed only for themselves. This is the precise sense in which I deny the existence of a distinctively Christian ethic . . .” ( 1976 , 20).

In this fashion, significant elements of Western moral theology echo the Enlightenment’s confidence in philosophical reason with the hope, as Alasdair MacIntyre put it, that philosophy would “. . . provide for debate in the public realm standards and methods of rational justification by which alternative courses of action in every sphere of life could be adjudged just or unjust, rational or irrational, enlightened or unenlightened. So, it was hoped, reason would displace authority and tradition. Rational justification was to appeal to principles undeniable by any rational person and therefore independent of all those social and cultural particularities which the Enlightenment thinkers took to be the mere accidental clothing of reason in particular times and places” ( 1988 , 6).

David Thomasma argued, for example, that Christ Himself aided in His own death and, consequently, Christians should be more cautious about condemning physician-assisted suicide: “Clearly Jesus did not commit ‘suicide’ in our normal understanding of the term. He did not directly bring about his own death by his own hand . . . Jesus did, in fact, fulfill part of a definition of suicide, the elements of both willing one’s own death, and putting into action a plan to bring it about. There is an active intent and plan in Jesus’ mission that is missing in those who think we should shun willing and acting to bring to pass our own death or the death of another” ( 1998 , 136). Thomasma documents that Joseph Fletcher, an Episcopal priest and early thinker in bioethics, was one of the founders of the Euthanasia Society in the United States.

Paul Simmons puts the support for elective abortion in terms of what he calls a “zone of grace”: “What Paul and those who canonized the New Testament saw as the overriding ‘rule,’ the foundational norm, the absolute imperative, of the Christian life is the sovereign grace of God. It is in that zone of grace—of freedom and responsibility—that women make decisions regarding pregnancy termination. It is a moment before God who provides both wisdom and strength for the decision. Whether to terminate or bring a pregnancy to term belongs to the sanctity of choice before and with God” ( 1996 , 81).

Brad Mellon cites James Drane on this point: “The author’s analysis of stem cell research, however, moves in a different direction. Drane contends that although the Vatican argues against the use of embryonic stem cells as the moral equivalent of abortion and a violation of the sanctity of life, many liberal Catholics hold a different view. ‘They tend to agree with scientists that studying stem cells will reveal important insights into the basic biology of human beings and will lead to breakthrough treatments for devastating human diseases’” ( Drane, 2003 , 323). Our author argues that a liberal view does not equate a human embryo with a human person. Although it is “human life,” an embryo does not enjoy the position of “personhood” because human beings grow and develop. “The human embryo is human life, but the idea that it has the status of a full human person is counter intuitive” ( Drane, 2003 , 324). In Drane’s view, together with other liberal Catholics, “embryonic stem cell research does not violate the created order, nor should it be considered as a contribution to the ‘culture of death’” ( Mellon, 2006 , 307).

“In addition, there is the implication that one can be a successful scholar of Christian bioethics by reasoning well, whether or not one is a Christian, whether or not one lives a moral life, or for that matter whether or not one lives a life of religious dedication” ( Engelhardt, 2000 , 19).

For the classic philosophical analysis of the causes and implications of paradigm shifts in the sciences, see Kuhn (1962) .

A theologian is one who has seen God and been united with Him through theosis. “In the teaching of the holy Fathers of the Church, the theologian is identified with the God-seer. Only he who has seen God and has been united with Him through theosis has acquired the true knowledge of God. According to St. Gregory the Theologian, theologians are those who have reached ‘theoria’, having been previously cleansed of their passions, or being at least in the process of purification” ( Vlachos, 1994 , 77).

Orthodox theologians of the twentieth century in this strict sense include: St. John of San Francisco (1894–1966), Elder Joseph the Hesychast (1895–1959), Eder Paisios of Romania (died 1993), Elder Paisios of Mt. Athos (1927–94), Elder Porphyrios (1906–91), St. Silouan the Athonite (1867–1938), and Archimandrite Sophrony (1896–1993). See Engelhardt (2000 , 197).

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10 Things You Should Know about Christian Ethics

This article is part of the 10 Things You Should Know series.

1. Christian ethics teaches us how to live.

Christian ethics asks what the whole Bible teaches us about which acts, attitudes, and personal character traits receive God’s approval and which ones do not.

This means that Christian ethics teaches us how to live. It is important to study Christian ethics so that we can better know God’s will, and so that each day we can “walk in a manner worthy of the Lord, fully pleasing to him” (Col. 1:10).

2. The ultimate basis for Christian ethics is the moral character of God.

God delights in his own moral character, which is supremely good, unchanging, and eternal. His moral standards for human beings flow from his moral character, and therefore they apply to all people in all cultures for all of history (although the Bible also contains many temporary commands intended only for specific people at a specific time).

God is love, so he commands us to love (1 John 4:19). He is holy, and he commands us to be holy (1 Peter 1:15). He is merciful, and he commands us to be merciful (Luke 6:36). He is truthful, and he commands us not to bear false witness (Titus 1:2; Exodus 20:16). God’s moral character and the historical fact that he has given us moral commands provide the basis for a Christian answer to the question of how we can move from “is” statements to “ought” statements in ethics.

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3. Christian ethics is based on the Bible.

One of the purposes of the Bible is to teach us how to live a life that is pleasing to God (Col. 1:9–10; 1 Thess. 4:1; 2 Tim. 3:17). Because it is the Word of God, the Bible is a higher authority in ethics than tradition, reason, experience, expected results, or subjective perceptions of guidance. While these other factors can never override the teaching of Scripture, they can still be helpful for us in making a wise decision.

4. Christian ethics is essential to the proclamation of the gospel.

Some Christian speakers today downplay or omit any call for unbelievers to repent of their sins, but evangelism in the New Testament clearly included a call to repentance. Just before he returned to heaven, Jesus told his disciples “that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:47). Similarly, Paul proclaimed the need for repentance to pagan Greek philosophers in Athens, warning them that the final judgment was coming: “The times of ignorance God overlooked, but now he commands all people everywhere to repent , because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:30-31; see also Acts 2:38; 3:19; 5:31; 11:18; Hebrews 6:1). “Repentance” in the New Testament is not merely a “change of mind” but includes both sorrow for one’s sins and a sincere inward resolve to turn away from sin and to turn to Christ in faith (Hebrews 6:1; Acts 16:31).

But how can unbelievers repent of their sins if they do not even know what God’s moral standards are? I do not believe that widespread revival will come to any nation apart from widespread, heartfelt repentance for sin. Therefore gospel proclamation today must include an element of teaching about God’s moral standards, which means teaching about Christian ethics.

5. Christian ethics teaches us how to live for the glory of God.

The goal of ethics is to lead a life that glorifies God (“do all to the glory of God,” 1 Cor. 10:31). Such a life will have (1) a character that glorifies God (a Christ-like character), (2) results that glorify God (a life that bears abundant fruit for God’s kingdom), and (3) behavior that glorifies God (a life of obedience to God, lived in personal relationship with God).

Although we are justified by faith in Christ alone and not by works, extensive New Testament teachings about living the Christian life show that our day-by-day obedience as justified Christians is an important part of the Christian life. Understanding obedience correctly requires that we avoid the opposite errors of legalism and antinomianism.

6. Obeying God brings numerous blessings to our daily lives.

The New Testament teaches at least seventeen specific kinds of blessings that come to us in connection with living in obedience to God’s commands in Scripture. These blessings include the joy of deeper fellowship with God (John 15:10); the joy of pleasing God (2 Corinthians 5:9; Colossians 1:10); the joy of becoming a vessel for “honorable use” by God (2 Timothy 2:20-21); the joy of being an effective witness to unbelievers (1 Peter 2:12; 3:1); the joy of increased answers to our prayers (1 Peter 3:10-12; James 5:16; 1 John 3:21-22); the joy of closer fellowship with other Christians (1 John 1:7); the joy of a clear conscience (1 Timothy 1:5, 19); and several other blessings.

God intended that obedience to him would not be burdensome (1 John 5:3) but would bring us great joy. For this reason, when Christians are not “conformed to this world” we discover that following the will of God is a path of life that is for us “good and acceptable and perfect” (Romans 12:2).

7. Willful sin brings several harmful consequences to our daily lives.

It is not too popular to talk about sin today, but it is a huge topic in the Bible. Searching for the English word “sin” (and other words with the same root such as “sins” or “sinner”) shows that it occurs 440 times in the New Testament alone. And my copy of the Bible in the English Standard Version (ESV) has 235 pages in the New Testament. This means that the topic of sin is mentioned in one way or another, on average, nearly two times per page through the entire New Testament. We would neglect such an important topic at our peril.

The New Testament mentions several harmful consequences that come from willful sin in the life of a Christian. These consequences include a disruption of our daily fellowship with God (Ephesians 4:30; 1 John 3:21), the awareness of God’s fatherly displeasure and the possible experience of his fatherly discipline (1 Cor. 11:30; Hebrews 12:5-11; see also Ephesians 4:30; Revelation 3:19), and a loss of fruitfulness in our ministries and in our Christian lives (John 15:4-5).

Christians should pray daily for forgiveness of sins (Matthew 6:12; 1 John 1:9), not to gain justification again and again, but to restore our personal fellowship with God that has been hindered by sin.

8. Christian ethics teaches us to consider four dimensions of any action, and nine possible sources of information.

Christian ethics is not concerned only with our right and wrong actions. We are complex people, and life itself is complex. Therefore, in studying Christian ethics, God wants us to consider not only (1) the action itself but also (2) a person’s attitudes about the action, (3) the person’s motives for doing the action, and (4) the results of the action.

In seeking to know God’s will, sometimes we must make a decision instantly, with no time to ponder the situation (see the story of Joseph in Genesis 39:12). But at other times, we are able to ponder a decision at some length. When we have more time to ponder a decision, we can consider as many as nine possible sources of information and guidance: (1) the Bible, (2) knowledge of the facts of the situation, (3) knowledge of ourselves, (4) advice from others, (5) changed circumstances, (6) our consciences, (7) our hearts, (8) our human spirits, and (9) guidance from the Holy Spirit. We need wisdom from God in order to evaluate these factors rightly in making a decision.

9. We should never think that God wants us to choose a “lesser sin.”

Although several evangelical ethics books claim that, from time to time, we face situations of “impossible moral conflict” where all our choices are sinful and we must simply choose to commit the “lesser sin,” this idea is not taught in Scripture. It is contradicted both by the life of Christ, “who in every respect has been tempted as we are, yet without sin” (Heb. 4:15), and by the promise of 1 Corinthians 10:13, which says that God will always provide a “way of escape.”

The “impossible moral conflict” view easily becomes a slippery slope that in actual practice encourages Christians to sin more and more.

10. Using the Old Testament for ethical guidance requires an understanding of the history of redemption.

Many Christians have read the Old Testament and wondered how we should understand the detailed laws that God gave to the people of Israel under the leadership of Moses. This requires an understanding of the “history of redemption”—the overall progress of the main storyline of the Bible.

The Mosaic covenant , which began at Exodus 20, was terminated when Christ died. Christians are no longer directly subject to the laws of the Mosaic covenant but now live instead under the provisions of the new covenant . However, the Old Testament is still a valuable source of ethical wisdom when understood in accordance with the ways in which the New Testament authors use the Old Testament for ethical teaching, and in light of the changes brought about by the new covenant. The New Testament authors explicitly reaffirm all of the moral standards found in the Ten Commandments, except they do not reaffirm observance of the Sabbath as a requirement for new covenant Christians.

Understanding the progressive development of the Bible from the old covenant (under Moses) to the new covenant (inaugurated by Christ) is especially important when thinking about the Bible’s teaching regarding civil government today. It is important to remember that God’s wise laws about crimes and punishments that he gave to the civil government of Israel as a nation then are in many ways different from God’s wise purposes for the civil governments of secular nations now .

Wayne Grudem (PhD, University of Cambridge) is Distinguished Research Professor of Theology and Biblical Studies at Phoenix Seminary. He is a member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible , and the author of over twenty-five books.

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A Level Philosophy & Religious Studies

OCR Christianity possible exam questions

These questions are taken from the wording of the specitication, meaning they could all actually come up in the exam. They are roughly sorted into easy, medium and hard.

Find revision notes for Christianity here.

Augustine on Human Nature

Easy Are Augustine’s teachings on a historical Fall and Original Sin wrong? Assess Augustine’s teaching on human nature

Medium Are Augustine’s teachings on the historical Fall correct? ‘Augustine’s views on Original Sin are false’ – How far do you agree? Is Augustine correct that humans can never be morally good? Is Augustine’s view of human nature pessimistic or optimistic? Is Original Sin the explanation of human sin and social corruption? ‘There is nothing we can do to deserve God’s grace’ – Discuss. “Humans cannot be good because of sin.” – Discuss. “Only God’s generous love can enable humans to reach the Summum bonum ” – Discuss.

Hard ‘There is no distinctive human nature’ – Discuss. Assess Augustine’s interpretation of Genesis How convincing is Augustine’s view of God’s grace? Critically assess Augustine’s views on the effects of original sin on societies. How convincing are Augustine’s views on the Summum bonum ?

Death and the afterlife

Easy Does God’s judgment take place immediately after death or at the end of time? Is heaven the transformation and perfection of the whole of creation? Is heaven a place/state/symbol Is hell a place/state/symbol Who goes to heaven?

Medium Is purgatory a place/state/symbol Is purgatory a state through which everyone goes? Are heaven and hell eternal? Assess limited election ‘Everyone goes to heaven’ – Discuss. Is election unlimited?

Hard Are all people called to salvation? Is hell eternal? Is heaven eternal? What does the parable of the sheep and the goats suggest about the afterlife? Critically assess the implications of the sheep and the goats parable.

Knowledge of God’s existence

Easy Can God be known through reason alone? Is faith sufficient for belief in God? Assess the possibility of natural knowledge of God’s existence. Assess whether revealed knowledge of God’s existence is the only valid type.

Medium Assess whether the Fall completely removed all natural human knowledge of God Is faith in God’s revelation in Jesus required to know God? ‘Human sin and finitude prevents natural knowledge of God’ – Discuss. Can God be known through his creation? Does God’s creation reveal his beauty, goodness, design and purpose?

Hard Is natural knowledge of God the same as revealed knowledge? Is belief in God’s existence sufficient to put one’s trust in him? What is the human intellect capable by itself of discovering about God?

The person of Jesus Christ

Easy Was Jesus only a teacher of wisdom? Was Jesus more than a political liberator? Was Jesus the Son of God?

Medium Was God’s relationship with Jesus very special or truly unique? What do Jesus’ teachings on repentance and forgiveness tell us about who he was? “Jesus’ teachings on inner purity and moral motivation show that he was a teacher of wisdom” – Discuss. Can Jesus’ authority be understood exclusively as the Son of God?

Hard Did Jesus think he was divine? Does Jesus’ resurrection show that Jesus was the Son of God? “Jesus’ miracles show that he was divine” – Discuss. “Jesus’ is most defined by his challenge to political authority” – evaluate this view. “Jesus’ knowledge of God expresses his divinity” – Discuss. “Mark 6:47-52 (walking on water) shows that Jesus is the son of God” – Discuss. Assess the implications for the person of Jesus of John 9:1-41 (Healing blind man) Does Matthew 5:17-48 (sermon on the mount) show that Jesus is only a teacher of wisdom? Does Matthew Luke 15:11-32 (Parable of lost Son) show that Jesus is only a teacher of wisdom? “Jesus was a liberator as shown in Mark 5-24:34” (12-year Mensturating woman that Jesus healed) – Discuss What does Luke 10:25-37 (The good Samaritan) tell us about Jesus?

Christian moral principles

Easy Is the principle of love sufficient to live a good life? Is the Bible a comprehensive moral guide? ‘Christian ethics should combine the Bible, Church and reason’ – How far do you agree?

Medium Does the Bible reveal God’s will? What is the implication for Christian ethics of Jesus’ command to love? Critically compare the view of the Bible having the only authority with it having equal authority to Church teachings.

Hard Is Christian ethics distinctive? Are Christian ethics personal or communal? “The Bible reveals God’s will, so only biblical ethical commands must be followed” – Discuss. “Jesus’ only command was to love” – Discuss. “Human reason must work with the bible and Church teaching, not only in applying agape” – Discuss. “Reason should play no role in Christian ethical practices” – Discuss.

Christian moral action

Easy Does Bonhoeffer put too much emphasis on suffering? Assess Bonhoeffer’s teaching on the relationship of Church and State ‘Bonhoeffer’s views on the cost of discipleship are too extreme’ – How far do you agree?

Medium Is it possible always to know God’s will? How relevant is Bonhoeffer’s theology today? Should Christians practise civil disobedience? “Bonhoeffer was overall not a good role model for Christians” – Discuss. To what degree does Christian ethics require sacrifice and suffering? Critically assess the implications of Bonhoeffer’s role in the Confessing Church and Finkenwalde. What can Christians learn from the Confessing Church?

Hard Assess Bonhoeffer’s views on the role of the Church. How should a Christian think about the relation between duty of God and duty to the state? “Christians should follow Bonhoeffer’s teachings on solidarity” – Discuss. Assess Bonhoeffer’s teaching on ethics as action. What are the implications of the Church as community and source of spiritual discipline? How important is it for the Church to be a source of spiritual discipline?

Religious pluralism and theology

Easy Assess exclucivism Assess inclucivism ‘Pluralism is true’ – Do you agree? If Christ is the ‘truth’ can there be any other means of salvation? ‘All good people will be saved’ – Discuss. Are there multiple equal paths to salvation? Is Christianity the one path or merely one path to salvation? ‘Christianity fully offers the means of salvation’ – How far do you agree?

Medium Does theological pluralism undermine central Christian beliefs? Would a loving God ultimately deny any human being salvation? Is Christianity the normative means of salvation? What are the implications of Christ being the ‘truth’? Critically compare exclusivism with inclusivism Critically compare exclusivism with Pluralism Critically compare inclucivism with Plutalism

Hard “The doctrine of anonymous Christians is false’ – Discuss.

Religious pluralism and society

Easy Has inter-faith dialogue contributed practically towards social cohesion? Assess the methods and aims of the scriptural reasoning movement Should Christian communities seek to convert people from other faiths? Should Christians have a mission to those of no faith? “Inter-faith dialogue is a waste of time” – Discuss.

Medium Does mutual study and interpretation of different religions’ sacred literature benefit society? “Christians should not study the sacred texts of other religions” – Discuss. ‘Scriptural reasoning relativizes religious belief’ – Discuss. How should Christians respond to inter-faith dialogue? How should Christians respond to the development of contemporary multi-faith societies?

Hard Have Christian communities responded well to the challenge of encounters with other faiths? How might understanding of different and conflicting religious truth claims be promoted? How successful is the Catholic approach to other faiths? “The Church of England appraoch to other faiths fails to enable social cohesion” – Discuss. Analyse the views expressed in ‘ Redemptoris Missio’. Critically compare the Catholic with the Church of England on their approaches to the challenge of other faiths Assess the views expressed in the Church of England’s ‘Sharing the Gospel of Salvation’.

Gender and society

Easy Should official Christian teaching resist current secular views of gender? Have secular views of gender equality undermined Christian gender roles? Assess Christian teaching on the roles of men and women in the family and society. How successful have Christian responses to secular views about gender been?

Medium Is motherhood liberating or restricting? ‘Christian teaching on the gender roles in the family and society is sexist’ – How far do you agree? ‘Traditional Christian views on gender roles are more successful than secular views’ – Discuss. Critically assess the views expressed in Mulieris Dignitatem. Are Christian challenges to changing attitudes about gender convincing? “Christian thought and practice has been undermined by contemporary secular views on gender roles” – Discuss.

Hard Is the idea of family entirely culturally determined? Has Christianity successfully adapted to changing views on family and gender? “Christianity should accept different types of family than the traditional” – Discuss. “Challenging Christian practice regarding gender roles has not has any effect” – Discuss.

Gender and theology

Easy Is Christianity essentially sexist? What are the implications of gender for the Christian idea of God? Evaluate Ruether’s views on gender. Evaluate Daly’s views on gender. Critically compare Ruether and Daly’s feminist theologies. Critically compare Ruether and Daly’s attitude towards Christianity. Should Christianity be changed or abandoned?

Medium ‘A male saviour cannot save women’ – Discuss. Is Ruether or Daly more convincing regarding sexism and patriarchy in Christianity ‘Only women can develop a genuine spirituality’- Discuss. Can the Christian God be presented in female terms? ‘if God is male then the male is God’ – Discuss. Is the Unholy trinity the real trinity of Christianity? Critically assess Ruether’s view of Jesus. Assess Ruether’s views on the implications for salvation of the maleness of Christ. “Viewing Jesus as the incarnation of wisdom cannot justify Ruether’s feminist theology” – Discuss.

Hard Is Ruether or Daly more convincing regarding sexism and patriarchy in mainstream Churches Critically compare Reuther and Daly’s views on the maleness of Christ and God. What are the implications of Jesus’ challenge to the male warrior-massiah expectation? “The female wisdom principle has nothing to do with the Christian God” – Discuss.

The Challenge of Secularism

Easy Does Christianity cause personal and social problems? Should Christianity be a significant contributor to society’s culture and values? ‘Christianity is infantile, repressive and causes conflict’ – How far do you agree?

Medium Are spiritual values just human values? If we get rid of religion will there be no basis for morality? ‘Christianity significantly defines today’s culture and values’ – How far do you agree? Would society be happier without Christianity? Is Christianity the result of wish fulfilment?

Hard Can Christianity learn and develop from secularism? Assess the views and goals of secular humanism Is Christian belief a personal or public matter? ‘Christianity has no place in education or schools’ – Discuss. ‘Society has improved because religion was divorced from political power’ – How far do you agree?

Liberation Theology and Marx

Easy Should Christian theology engage with atheist secular ideologies? Is it right for Christians to prioritise one group over another? ‘Christians have nothing to learn from Marx’ – How far do you agree? Should Christians have a preferential option for the poor? How should Christians tackle the issue of social sin?

Medium Does Christianity tackle social issues more effectively than Marxism? How appropriate is liberation theology’s use of Marx to analyse social sin? Should the Church concern itself with ‘structural’ causes of social sin? ‘The Gospel demands that Christians must give priority to the poor’ – Discuss. ‘Christianity has nothing to say about capitalism’ – Discuss. “Marx’s teaching on alienation and exploitation has no relevance for Christianity” – Discuss. How important in Christianity is solidarity with the poor? Should Christians criticise capitalism? What do Christians have to learn from Marx’s concepts of alienation and exploitation?

Hard Has liberation theology engaged with Marxism fully enough? Should orthopraxis occur before orthodoxy? “Capitalism and institutions are the cause of social sin” – Discuss.

A Womanist’s Poetic, Theo-Ethical Response to Sexual Trauma: Ethics, Theology & Black Women’s Poetry

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Main Article Content

This paper gestures towards a womanist response to a recent conversation with a friend, indicative of many black women’s experiences of sexual trauma and struggle to reconcile their identity as black women, Christians, and survivors. I put in conversation black feminist writings, womanist ethics and theology, and black women’s poetry to gesture towards a womanist response to sexual trauma. This paper makes three primary claims. First, I assert that womanist theology and ethics provides a firm foundation for Christian responses to sexual trauma. Second, I argue for contemporary womanist ethics as a crucial dialogue partner for sexual trauma survivors. And finally, I posit the moral knowledge gleaned from three black women’s poems as guides for womanist responses to sexual trauma.

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This work is licensed under a Creative Commons Attribution 4.0 International License .

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How Does Christian Ethics Use Its Unique and Distinctive ...
pects of Christian ethics. First, the essay will discuss quandary ethics, where the human sources of moral wisdom and knowledge have played a prominent role and unfortunately at times an almost exclusive role. The next section will develop a systematic overview of Christian ethics, showing how the unique sources and distinctive content of ...
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For Mill Christian ethics are not distinctive, but should exist in relation to other ethical systems just as it used to with Jewish, Greek and Roman ethics, before the more modern version of Christianity started to proclaim it was the only source of ethics. Then these faults would be fixed. ... OCR essay structure
How Does Christian Ethics Use Its Unique and Distinctive Christian
IN THIS ESSAY I RESPONT TO THE QUESTION OF HOW THEOLOGICAL ETHICS are theological by moving it in a direction that attends to the specifically Christian contribution to ethics. I begin with three somewhat related presuppositions or questions—on human wisdom, audience(s), and the relationship with other types of ethics—that indicate how I understand the discipline of Christian ethics. I ...
A Powerful Guide to Understanding What is Christian Ethics Essay
Christian ethics is a subject that has been debated, discussed, and dissected for centuries. It is a complex field that explores the relationship between religion and morality, as well as the application of these principles in modern society. If you are a student of theology or philosophy, or simply interested in learning more about the topic ...
How Does Christian Ethics Use Its Unique and Distinctive ...
I conclude with a challenge to raise the distinctive contributions that the Christian tradition makes to the discipline of ethics and its hearers today. Discover the world's research 20+ million ...
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The essay takes as its starting point a critical engagement with Michael Banner's book The Ethics of Everyday Life, using it to situate a turn to culture (and, by extension, ethnography) as a starting point for understanding the nature and form of Christian ethics. ... In a word, Colwell's answer to the first question is that Christian ...
Christian Ethics, Religious Ethics, and Secular Ethics: A Contemporary
In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent.
Truth and Christian Ethics: A Narratival Perspective
On the Christian understanding of the matter, the eucharistic elements belong to a narrative arc, running from the Last Supper, to the passion, to the eucharist itself, and thence to the eschaton—where Christ is, in some relevant sense, present at each point in the arc, so holding the narrative together.
Christian Ethics
The highest ethical duty of a Christian is the same as the greatest commandment: love God and love your neighbor. Scripture is the Christian authority for ethics, just as it is for theology. This is because God is our ultimate authority and standard, for he himself is goodness. While Christians know God's character through reading Scripture ...
clarity.2 Christian ethics has also largely accepted
Academic Christian ethics since 1964 has largely busied ... My modest proposal in this essay is that the critics are right about Niebuhr's ethical theory, and that it is ... universal moral rationality subversive of distinctive Christian identity.^ Theological ethics must regain its 3Stanley Hauerwas, Vision and Virtue (Notre
Christian Ethics and the Concept of Morality: A Historical Inquiry
The. moralia was coined by Cicero as a modification of mos, moris, meaning tice" or "custom"; the noun moralitas—meaning manner, characteristic acting, or sometimes "morality" in our sense—is first attested in the late classi. cal period.7 As this derivation would suggest, moralia refers in the first instance.
Forgiveness and the Novelty of Christian Ethics
The importance of forgiveness in Christ's moral teaching suggests that Christian Ethics is marked out by a distinctive awareness of time. The impact of this reorganisation is already apparent in many places in the New Testament, including the posture we see taken towards political authority.
Differentiation in Christian Ethics
Search for more papers by this author. Book Editor(s ... This chapter examines differentiation in Christian ethics that has defined the distinctive character of the three great Christian confessions: Orthodoxy, Roman Catholicism, and Protestantism. ... While the ethics of Christians certainly could overlap with pagan and philosophical ethics ...
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Christian ethics, also known as moral theology, is a multi-faceted ethical system.It is a virtue ethic, which focuses on building moral character, and a deontological ethic which emphasizes duty. It also incorporates natural law ethics, which is built on the belief that it is the very nature of humans - created in the image of God and capable of morality, cooperation, rationality ...
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The Virtues of Faith and Hope. Most Christians tend to think of Christian ethics in terms of following a list of rules. God has given us His laws, and we have to obey them. If we do, then God will be happy with us. If we don't, then we have sinned and God will be angry with us. Now, it is certainly the case that obedience to God's commands ...
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10 Things You Should Know about Christian Ethics
5. Christian ethics teaches us how to live for the glory of God. The goal of ethics is to lead a life that glorifies God ("do all to the glory of God," 1 Cor. 10:31 ). Such a life will have (1) a character that glorifies God (a Christ-like character), (2) results that glorify God (a life that bears abundant fruit for God's kingdom), and ...
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Are Christian ethics distinctive? essay plan Flashcards
- distinctive because the sources of wisdom in Christian ethics follow are only sources Christians use PARA TWO Evidence Jesus Hays Jesus - the holy spirit will teach you all the things and will remind you of everything i have said to you.
Christian Moral Principles- Essay plan Flashcards
There are three types of Christian Ethics Distinctive owing to their emphasis on the Bible, however, this makes their teachings fallible in contrast to Autonomous Christian Ethics which corresponds to JF's Situation ethic YET it not a normative ethical theory, it is a religion Distinctive= a characteristic of one person or thing and so serving to distinguish it from others
Christian ethics are not distinctive Flashcards
It is clear that christian ethics are not significanly distinctive. Reason 1. Theonomous ethics are not distinct to Christianity because they are found in other religions such as Judaism and Islam. Theonomous Jewish and Muslim ethics are similar to theonomous Christian ethics in that the source of moral rules is God/Allah and that the role of ...
OCR Christianity possible exam questions
Is Original Sin the explanation of human sin and social corruption? 'There is nothing we can do to deserve God's grace' - Discuss. "Humans cannot be good because of sin.". - Discuss. "Only God's generous love can enable humans to reach the Summum bonum " - Discuss. Hard. 'There is no distinctive human nature' - Discuss.
A Womanist's Poetic, Theo-Ethical Response to Sexual Trauma: Ethics
This paper gestures towards a womanist response to a recent conversation with a friend, indicative of many black women's experiences of sexual trauma and struggle to reconcile their identity as black women, Christians, and survivors. I put in conversation black feminist writings, womanist ethics and theology, and black women's poetry to gesture towards a womanist response to sexual trauma.