Relevant bibliographies by topics / Christian moral values

Contents

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

Academic literature on the topic 'Christian moral values'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Christian moral values"

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HALLETT, GARTH. "THE PLACE OF MORAL VALUES IN CHRISTIAN MORAL REASONING." Heythrop Journal 30, no. 2 (April 1989): 129–49. http://dx.doi.org/10.1111/j.1468-2265.1989.tb00109.x.

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HALLETT, GARTH. "THE PLACE OF MORAL VALUES IN CHRISTIAN MORAL REASONING." Heythrop Journal 31, no. 2 (April 1990): 129–49. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00127.x.

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Britz, J. J., and D. E. De Villiers. "Die morele verantwoordelikheid van internetdiensverskaffers: ‘n Christelik etiese perspektief." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 333–58. http://dx.doi.org/10.4102/ve.v24i2.330.

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The article deals with the moral responsibility of Internet Service Providers (ISPs) concerning the distribution of information in the virtual world, seen from the perspective of Christian Ethics. A number of case studies are discussed to illustrate some of the typical problems of responsibility experienced in this regard and the inadequacy of international legislation regulating internet services is pointed out. To adequately deal with specifically the moral responsibility of ISPs contemporary shifts in the concept of responsibility as a result of the process of modernisation are discussed. It is argued that the moral responsibility of ISPs is at least equivalent to that of other distributors of information. Nonetheless the moral responsibility ascribed to ISPs on the basis of liberal values would be different from that ascribed on the basis of Christian values. Liberals would tend to underplay the moral responsibility of ISPs to control the flow of information on the internet, while Christians would tend to emphasise their prospective responsibility to bar harmful information from the internet. However, in contemporary liberal democracies only ISPs serving Christians can be expected to exercise the moral responsibility that is regarded as ideal from a Christian perspective. From all ISPs the exercise of an optimal moral responsibility can nonetheless be expected.
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Savic, Mico. "Nietzsche’s critique of moral values." Filozofija i drustvo 23, no. 3 (2012): 348–70. http://dx.doi.org/10.2298/fid1203348s.

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In this article the author argues that Nietzsche?s critique of morality is based on his metaphysics in which the notion of will to power conceived in the spirit of the Greek concept of physis plays a key role. He demonstrates that the revaluation of all values as overcoming of Platonist-Christian nihilism is aimed at the affirmation of ?living in accordance with nature?, whereby nature is understood just as physis. He also shows why, for Nietzsche, pretension to universality and objectivity of the dominant value system is not justified. Finally, the author points to the difficulties of Nietzsche?s (inverse) Platonism and concludes that the failure of modernity to justify morality imposes the task of examining the possibilities of rehabilitation of Aristotle?s practical philosophy.
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Wanyonyi, Hellen Sitawa. "The Emergence of Bukusu-Christian Rite of Initiation and its implications on Societal Value system among the Youth in Bungoma County, Kenya." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 2, no. 1 (May 17, 2019): 1–12. http://dx.doi.org/10.35544/jjeoshs.v2i1.16.

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Christian churches have been in existence in Bukusu land for over a hundred years and their influence on African cultural practices cannot be overemphasized. The role of traditional circumcision initiation of boys into adulthood, as practiced by various communities in Kenya has been transformational, especially in the development of positive social values such as morality. Over the years, traditional Bukusu circumcision has however failed to produce moral ‘graduates’, especially because the focus has been to instill values such as bravery, which requires encouraging boys to violence and coarse talk. This has resulted to increased sexual promiscuity among the youth, violent behavior, dropping out school prematurely, robbery et cetera. Many people in Bungoma, especially Christians, have adopted a Christian circumcision model, to provide an alternative rite of passage, which would allow for both developments of positive values and propagation of their Faith. The purpose of the research was to find out how Christian circumcision model helps to enhance positive societal values among the boys in Bungoma County. This was an ethnographic study which was cross-sectional and exploratory in nature. Qualitative methods of data collection were employed, that is, focus group discussions, in-depth interview, and observation. The central question of this study was how the Christian circumcision as practiced by Bukusu Christians enhances inculcation of values among the initiates. This study operated with three objectives: to find out how Bukusu Christian circumcision and initiation into adulthood processes are designed to inculcate positive societal values; to explore the circumcision candidates’ perspectives on the role of Christian circumcision in the development of positive societal values; to examine existing challenges which inhibit Christian circumcision initiation from successful development of positive societal values. The findings of this study revealed a relationship between the adoption of Christian circumcision, and the growing attraction to good morals and values.
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Aftyka, Leszek. "Christian Caritas in Christian Pedagogy." Journal of Vasyl Stefanyk Precarpathian National University 5, no. 1 (April 20, 2018): 102–6. http://dx.doi.org/10.15330/jpnu.5.1.102-106.

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The article highlights the leading ideas of Christian pedagogy, which are the upbringing of children and youth of spiritual and moral values. The author stresses that Christian pedagogy serves the effective tool for the formation of the spirituality of the younger generation, the formation of philosophical representations and beliefs, etiquette, spiritual traditions and values of people in the universally accepted commandments of God. Considerable attention is paid to the formation of high morality of the younger generation, etiquette, love of people, religiousness, etc. In the Christian religion the highest value compared to all other virtues is „love”. The Christian love is rooted primarily in the commandment of love for God and man, that is why genuine charity comes from the heart full of love. This article presents the teaching of Christ for mercy to others and its practical application in the first Christian Communities. The author described the economic organization and charitable initiatives in the communities of early Christians
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Pyrog, G. V. "Features of the Christian values ​​system." Ukrainian Religious Studies, no. 29 (March 9, 2004): 21–29. http://dx.doi.org/10.32420/2004.29.1481.

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In domestic scientific and public opinion, interest in religion as a new worldview paradigm is very high. Today's attention to the Christian religion in our society is connected, in our opinion, with the specificity of its value system, which distinguishes it from other forms of consciousness: the idea of ​​God, the absolute, the eternity of moral norms. That is why its historical forms do not receive accurate characteristics and do not matter in the mass consciousness. Modern religious beliefs do not always arise as a result of the direct influence of church preaching. The emerging religious values ​​are absorbed in a wide range of philosophical, artistic, ethical ideas, acting as a compensation for what is generally defined as spirituality. At the same time, the appeal to Christian values ​​became very popular.
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Vas’kiv, A. "Christian Ethics and Ethics at School: pro i contra." Ukrainian Religious Studies, no. 36 (October 25, 2005): 211–16. http://dx.doi.org/10.32420/2005.36.1676.

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The dynamics of the development of the modern world has greatly exacerbated the cause of education and formation of ideological foundations of the younger generation. The crisis of technogenic civilization, the new challenges of time, make educators produce optimal mechanisms for influencing the spiritual formation of young people. Christian tradition and morality are the foundation of participatory civilization and a system of universal moral and ethical values. Today, Ukrainian society, deprived of its opportunity to give its children a moral and spiritual foundation, needs a return to the sources - the education of young people on the basis of Christian morality. The introduction of Christian values ​​in the educational process is a real alternative to the spiritlessness, moral crisis, pseudo-values ​​of modern mass culture.
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Nesova, N. "Aspects of Moral Education of Students Through the Prism of Christian Values." Scientific Research and Development. Socio-Humanitarian Research and Technology 9, no. 1 (April 10, 2020): 72–78. http://dx.doi.org/10.12737/2587-912x-2020-72-78.

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The issue of spiritual and moral education of student youth is very relevant for modern science and practice. The article substantiates the need for spiritual and moral education of the young generation on Christian values. The accumulated experience in introducing the value foundations of Christianity in the system of work of a higher educational institution is highlighted. The purpose of the study is to establish the psychological patterns and mechanisms of spiritual and moral education of the student’s personality through the initiation and adoption of Christian values. Achieving the goal of the study involved solving the following issues: to carry out a psychological theoretical and methodological analysis of the problem of spiritual and moral education of a person; offer a system of psychological and pedagogical exercises aimed at promoting the spiritual and moral education of the student’s personality; to develop and test a training program for the spiritual formation of the student’s personality. The author proposed mechanisms for the formation of spiritual values of the student’s personality, developed psychological training for the formation of the spirituality of the student’s personality.
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Biggar, Nigel. "A Christian View of Humanitarian Intervention." Ethics & International Affairs 33, no. 1 (2019): 19–28. http://dx.doi.org/10.1017/s0892679418000886.

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AbstractAs part of a roundtable on “Balancing Legal Norms, Moral Values, and National Interests,” this essay presents a Christian view of how to think coherently about the relationships between those three elements. Christian monotheism entails the view that there is a given moral order or “natural law,” which comprises basic human goods (or universally objective values) and moral rules for defending and promoting them. This natural law precedes all human, positive law. It follows that, while the authority of positive international law is important for the maintenance of the good of social order, it is still penultimate, since it can be trumped by natural law. Moreover, international law's authority is weaker than that of national law, because controversy over its sources gives greater scope for the interpreter's moral and political prejudices to shape its construal. Since the interpretation of international law is subject to diverse construals, occasions arise when its authority is invoked to shield the perpetration of grave injustice. In such circumstances, an appeal to natural law could supply moral justification for humanitarian military intervention, even when it violates the letter of international law. Humanitarian intervention, however, is often criticized for being motivated by national interests. A Christian view that follows Thomas Aquinas, however, does not regard national interests as immoral per se, but recognizes that self-interest can be legitimate, and that a national government has a moral responsibility to promote the legitimate interests of its people.
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Dissertations / Theses on the topic "Christian moral values"

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Skeens, Jared L. "Biblical values." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Basourakos, John. "Theatre in the evolution of moral values among adolescents." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59824.

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Theatre has a special place in religious education for it is an ideal medium to experience transcendent moral truths. Relying on Gabriel Moran's theory of transcendence, as well as Daniel Maguire's understanding of the moral, this thesis will demonstrate that the aesthetic experience of a play is a transcendent experience. Through such an experience, adolescent students may intuit insights about what befits persons as moral persons in all their complexity and wonder. The plays chosen for concentration in this thesis are not to be considered exhaustive but only as sound examples of the treatment of the evolution of transcendent values within the adolescent phenomenon.
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Houston, Graham Richard. "Virtual morality : virtual reality, human values and christian ethics in postmodernity." Thesis, Heriot-Watt University, 1996. http://hdl.handle.net/10399/1280.

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Johnsson, Mattias. "Christian messages and moral values in The Lion the Witch and the Wardrobe." Thesis, Högskolan Kristianstad, Sektionen för lärande och miljö, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-15141.

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This essay explores the similarities between The Lion the Witch and the Wardrobe and the Bible. It argues that Christian messages and values are represented by several of the characters. Focusing on Aslan, the Lion who is a Christ-like figure, and Mr. Tumnus and three of the children: Peter, Edmund and Lucy; the essay examines the Christian messages of betrayal, resurrection and self-sacrifice. The essay also explores the Christian virtues: forgiveness and courage, which carry important lessons for the young reader. With the aid of the technique of close reading together with specific features of Lewis’s life and belief where relevant, the essay examines the Christian messages and values. The conclusion of this essay further demonstrates the Christian aspects that Ward, Colbert, and Schakel to some extent mention in their studies. While they focus on Christianity in general, this essay analyzes the Christian messages of betrayal, resurrection and self-sacrifice as well as the Christian virtues forgiveness and courage, even further. The essay further demonstrates that Lewis intentionally included Christian messages and moral values.
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Liberman, Irene Delgado. "The results of presenting Judeo-Christian values to troubled adolescents in a Christian residential treatment center /." Free full text is available to ORU patrons only; click to view:, 2004. http://wwwlib.umi.com/cr/oru/fullcit?p3163180.

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Smith, Westley Thomas. "A comparative study of the moral values and practices of Christian school and public school students within church youth groups in metropolitan Atlanta." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Botha, Sarah. "Die ontwikkeling van morele besluitnemingsvaardighede deur buitelugopvoeding by leerders in die Intermediere fase vanuit 'n Christelike benadering." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52783.

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Thesis (MEdPsych)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: Moral development demands a process of individual acceptance or rejection of values and the integration of accepted values in a personal value system. However, for the development of a personal value system, it is not sufficient - particularly in a post-modem era - merely to moralise and set an example. Children therefore have to be guided to internalise positive values and to demonstrate these values in their behaviour. In this process decision-making plays an important role. The moral decision-making model that became more popular than character building in the nineteen-sixties, does not equip learners sufficiently for moral decision-making. In order to attend to this research problem, a qualitative investigation was done, comprising a literature study and field work. The purpose ofthe investigation was to determine the indicators that playa role in compiling a programme for out-door education for learners of the Intermediary Phase, with special reference to decision-making skills. The following important aspects came to the fore from the literature study: It is becoming increasingly difficult for learners to choose between right and wrong. They are surrounded by deviating moral values. Therefore learners should be assisted in making important choices of life, based on a healthy value system. The Intermediary Phase, also known as the mid childhood period, serves as preparation for the adjustments that take place during the adolescent years. The development of moral values, therefore, is an important development task during this phase of life. For children to be able to make ajudicial decision about what is "right" and what is "wrong", they have to be knowledgeable about what is "right" and what is "wrong". There ought to be a specific criterion for making such a decision. The debate whether something such as life orientation as learning area in schools can be or cannot be approached from a particular religious conviction, is currently in progress. Values can not be instructed in a neutral way. Religion is a determining factor from a Christian frame of reference in learning values and norms, as it has moral implications. This study has been approached from a Christian frame of reference. The premises of the humanistic movement, in which the classic moral decision-making approach finds its grounding, is irreconcilable with the Christian religion. Should the moral decision-making model be accepted without protest as a final decision in the complex values debate, it could result in moral selfdestruction. There are, however, aspects of the moral decision-making model that could be integrated meaningfully with character building with a view to guiding the learner to moral development. This integrated approach is a focal point in this study. Based on the literature study as well as the field work, which comprised an indaba (ideas conference), study visits abroad, and interviews, the researcher arrived at the conclusion that an integration of an institution for out-door education and an activity circuit with well-trained instructors and facilitators may provide the answer to the research problem. It is problematic to pull together an integrated approach in a simple framework; however, this study offers an intellectual framework in which twenty indicators are highlighted. These indicators can make a contribution in compiling a programme for out-door education for learners in the Intermediary Phase, with a view to teaching decision-making skills, based on character building and aspects of the moral decisionmaking model.
AFRIKAANSE OPSOMMING: Mórele ontwikkeling vereis 'n proses van individuele aanvaarding of verwerping van waardes en die integrasie van aanvaarde waardes in 'n persoonlike waardesisteem. Vir die ontwikkeling van 'n persoonlike waardesisteem is blote moralisering en voorbeeldstelling egter nie genoeg nie - veral nie in 'n postmoderne era nie. Kinders behoort derhalwe begelei te word om positiewe waardes te verinnerlik en dit in hul gedrag te demonstreer. In hierdie proses speel besluitneming 'n belangrike ror Die morele besluitnemingsmodel wat in die sestigerjare meer populêr as karakteropvoeding geword het, rus leerders nie genoegsaam toe vir die neem van morele besluite nie. Om aan hierdie navorsingsprobleem aandag te skenk, is 'n kwalitatiewe ondersoek bestaande uit 'n literatuurstudie en veldondersoek, gedoen. Die doel van die ondersoek is om die indikatore te bepaal wat 'n rol speel by die opstel van 'n buitelugopvoedingsprogram vir leerders van die Intermediêre Fase met die oog op besluitnemingsvaardighede. Vanuit die literatuurstudie blyk die volgende van belang te wees. Dit is vir leerders al moeiliker om tussen reg en verkeerd te kies. Hulle word omring deur , a(~'Ykende morele waardes. Leerders behoort dus gehelp te word om belangrike lewenskeuses vanuit 'n gesonde waardestelsel te maak. Die Intermediêre Fase, ook bekend as die middelkinderjare, dien as 'n voorbereiding vir die aanpassings wat in die adolessente jare plaasvind. Die ontwikkeling van morele waardes is dus 'n belangrike ontwikkelingstaak tydens hierdie lewensfase. Vir kinders om 'n oordeelsbesluit tussen wat "reg" en wat "verkeerd" is te kan maak, moet hulle kennis dra van wat "reg" en wat "verkeerd" is. Daar behoort 'n bepaalde kriterium te wees om hierdie keuse te kan maak. Daar is tans 'n debat in Suid-Afrika aan die gang dat iets soos lewensoriëntering as leerarea in skole nie vanuit 'n bepaalde geloofsoortuiging gedoen kan word nie, aangesien Suid-Afrika se skole in 'n sekulêre samelewing opereer. Waardes kan egter nie neutraal onderrig word nie. Godsdiens is 'n bepalende faktor vanuit 'n Christelike perspektief in die aanleer van waardes en norme, aangesien dit morele implikasies het. Hierdie studie is vanuit 'n Christelike verwysingsraamwerk benader. Die uitgangspunte van die humanistiese beweging, waarop die klassieke morele besluitnemingsbenadering gebaseer is, is onversoenbaar met die Christelike geloof. Indien die morele besluitnemingsmodel kritiekloos aanvaar word as 'n uitkoms vir die komplekse waarde-debat kan dit tot morele selfvernietiging aanleiding gee. Daar is wel aspekte van die morele besluitnemingsmodel wat sinvol geïntegreer kan word met karakteropvoeding ten einde 'n leerder tot morele ontwikkeling te lei. Hierdie geïntegreerde benadering is 'n fokuspunt van hierdie studie. Die navorser het vanuit die literatuurstudie en veldondersoek, bestaande uit 'n ideëberaad, studiebesoeke aan die buiteland asook onderhoude, tot die insig gekom dat 'n integrering van 'n buitelugopvoedingsinstansie en 'n aktiwiteitsbaan met goed opgeleide instrukteurs en fasiliteerders 'n antwoord kan wees op die navorsingsprobleem. Dit is moeilik om 'n geïntegreerde benadering in 'n enkelvoudige raamwerk saam te vat. Tog word in hierdie studie wel 'n denkraamwerk aangebied waarin twintig indikatore uitgelig word. Hierdie indikatore kan help met die opstel van 'n buitelugopvoedingsprogram vir leerders in die Intermediêre Fase ten einde besluitnemingsvaardighede, gegrond op karakteropvoeding en aspekte van die morele besluitnemingsmodel, te onderrig.
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Caizergues, Quentin. "The Happy Prince : A Paradoxical Aesthetic Tale and a Dual Critique of Victorian Times." Thesis, Högskolan Kristianstad, Fakulteten för lärarutbildning, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-20750.

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This essay highlights The Happy Prince’s advantageous use of conventions of the fairy tale genre to stress critical issues of the Victorian period: the challenge of the established Christian socio-moral order, the rising of the bourgeois industrial society, and the advent of aestheticism as a response. Using the close reading technique supported by the Victorian socio-historical background, the analysis establishes that the criticism proceeds by double associations. Firstly, the clear structure of the tale, enriched by a plethora of aesthetical features and suitable narrative processes, is propitious for children’s access to a message calling for more human generosity. Meanwhile, subtle analogies to the Christian imagery appear blurred by paradoxical elements. This prevents a definite religious interpretation from adults to which those messages are intended. Secondly, in connection with aestheticism, a social and moral criticism takes the form of a satire of the utilitarian vision of the bourgeoisie and a questioning of the common Victorian beliefs: the link between beauty and moral integrity, as well as the moral code of femininity. Finally, the utilitarian discourse and the disapproval of the research for pleasure from beauty merging with a hedonist vision, advocate an “art for art’s sake” free of these respective considerations.
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Cronin, Kieran James. "The value of the language of rights in Christian ethics, with particular reference to reproductive rights." Thesis, University of Edinburgh, 1989. http://hdl.handle.net/1842/19662.

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Pelser, Adam C. "Made in the image of man the value of Christian theology for public moral discourse on human cloning /." Electronic thesis, 2007. http://dspace.zsr.wfu.edu/jspui/handle/10339/187.

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Books on the topic "Christian moral values"

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Msafiri, Aidan G. Rediscovering African and Christian values for moral formation. Nairobi, Kenya: CUEA Press, 2010.

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Kids 'n values: A handbook for helping kids discover Christian values. Liguori, Mo: Liguori Publications, 1992.

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Holzhausen, Walter. Werte, Moral und Gewissen: Zusammenhänge und Konsequenzen. Anif: Müller-Speiser, 1999.

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The truth of value: A defense of moral and literary judgment. Atlantic Highlands, NJ: Humanities Press, 1985.

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Ward, Ted Warren. Values begin at home. 2nd ed. Wheaton, Ill: Victor Books, 1989.

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Rogers, Dale Evans. Our values: Stories and wisdom. Grand Rapids, Mich: Fleming H. Revell, 1997.

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Field, Martin. Faith in the media: A Christian critique of media values. London: Hodder & Stoughton, 1991.

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Anderson, Leith. Winning the values war in a changing culture: Thirteen distinct values that mark a follower of Jesus Christ. Minneapolis, Minn: Bethany House, 1994.

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Kreeft, Peter. How to win the culture war: A Christian battle plan for a society in crisis. Downers Grove, Ill: InterVarsity Press, 2002.

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Hartley, Fred. That morals thing. Ulrichsville, Ohio: Barbour and Co., 1988.

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Book chapters on the topic "Christian moral values"

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Mariuzzo, Andrea. "Religious and moral values." In Communism and anti-Communism in early Cold War Italy, 30–73. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526121875.003.0003.

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This chapter highlights the extent to which a radical and absolute struggle such as the Cold War opposition of Communists and anti-Communists involves the aspects of religious faith and moral values. The theological anti-Communism promoted by the Churches of Pius XI and Pius XII strongly influenced the perception of Communism in Italy. Communists were frequently seen as ‘godless’ sinners and immoral corruptors of the youth. Such common perception forced the Italian Communist Party to a reaction based on the claim of its full compliance to the inner spirit of the Christian message of charity and solidarity.
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"Education and Moral Values: Who Educates?" In Forrester on Christian Ethics and Practical Theology, 473–81. Routledge, 2017. http://dx.doi.org/10.4324/9781315255132-43.

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"Irish society c. 700: II Social distinctions and moral values." In Early Christian Ireland, 124–44. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9780511495588.006.

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Slominski, Kristy L. "Abstinence-Only and the Struggle to Define Sex Education." In Teaching Moral Sex, 209–40. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0006.

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As Chapter 5 argues, conservative Christian abstinence-only advocates learned a great deal from the liberal Protestants and comprehensive sexuality education they rejected. This phase of sex education, often defined by the struggle between competing versions of sex education, began with the emergence of abstinence-only education in the 1980s. After years of opposing sex education, conservative Christians like Tim LaHaye developed their replacements. Supported by—and supporting—the newly developed Christian Right and the evangelical pro-family movement, these programs espoused chastity before marriage and omitted information on contraceptive benefits and the diversity of sexual behaviors and identities. It was no longer a question of whether sex education belonged in schools, but rather which type would be taught. Conservatives, too, had learned how to translate religious values into secular spaces in order to gain a bigger audience for their concerns and values.
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Slominski, Kristy L. "Church, Sex, and “Judeo-Christian” Family Life Education." In Teaching Moral Sex, 123–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0004.

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Chapter 3 argues that liberal Protestants and their engagements with social science transformed sex education into family life education beginning in the mid-1920s. Three liberal religious influences interconnected to bring about this transformation: (1) the leadership of Anna Garlin Spencer; (2) the alliance Spencer forged between ASHA and the Federal Council of Churches; and (3) the careful balance struck by Protestant, Catholic, and Jewish family life educators for encouraging the interfaith ideal of “Judeo-Christian” family values while rejecting marriage across religious lines. The shift to family life education activated churches and some synagogues in sex education work, effectively making the FCC a practical arm of the sex education movement. Shared interest in social scientific concerns about family life and methods of counseling grounded the partnership, with both ASHA and the FCC convinced that strengthening marital sexuality would improve society.
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Peterson, Michael L. "Moral Law and the Structure of Personal Reality." In C. S. Lewis and the Christian Worldview, 61–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190201111.003.0006.

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Completing Lewis’s famous triad of arguments for theism (along with the argument from joy and the argument from reason) is the “argument from morality,” which begins Mere Christianity and appears elsewhere in Lewis’s writings. Lewis takes the important evidence of moral consciousness and moral judgments that pervade the human race as evidence for a moral theistic being, God. That is, theism philosophically explains the existence of morality better than competing worldviews explain it. Furthermore, Lewis (in implicit Aristotelian fashion) links being moral to the meaning and telos of our humanity. He also shows that the fundamental principles of morality—the “Tao,” as he calls it for his purposes—are universal and objective, while their expression varies across cultures and traditions. This entails that there is essential agreement on values across cultures—say, on the value of life, truth-telling and lying, and so forth. These moral values are not created subjectively or culturally; instead they are reflections of a perfect universal morality to which we simply feel ourselves to be related.
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Slominski, Kristy L. "The New Morality of Comprehensive Sexuality Education." In Teaching Moral Sex, 169–208. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190842178.003.0005.

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Out of family life education grew comprehensive sexuality education, which taught sexuality as a public health topic and included information on contraceptives and, eventually, sexual diversity. Interactions between the National Council of Churches and Mary Steichen Calderone, a Quaker and public health professional, led to the founding of SIECUS in 1964 as the leader of comprehensive sexuality education. Chapter 4 argues that the “new morality,” a liberal theological trend also known as situation ethics, shaped comprehensive sexuality education and incited the intense conservative Christian opposition known as the “sex education controversies.” The new morality, with its rejection of absolutist interpretations of right and wrong behavior, tipped sex education further toward progressive sexual values. Responding to the new morality of comprehensive sexuality education, conservative Christians protested that children would learn an “anything goes” curriculum that violated their beliefs in modesty and the exclusive place of sexuality within a monogamous, heterosexual marriage.
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Stewart, Jon. "Seneca’s Moral Letters." In The Emergence of Subjectivity in the Ancient and Medieval World, 261–85. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854357.003.0011.

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Chapter 10 begins by introducing the life and work of Seneca. It explains his activity in the context of the historical situation in the Early Roman Empire and specifically in connection with his relations to various emperors including Nero. The reader is also introduced to the philosophical school of Stoicism, some of the key dogmas of which are highlighted in an analysis of Seneca’s letters. What is important here is that Seneca inverts many of the traditional Roman values by turning the focus away from the outward sphere of power, wealth, and fame. He argues that we should be indifferent to such external things and not allow ourselves to be fixated on them. By contrast, he encourages his correspondent to withdraw within himself. Seneca thus develops a new sphere of inwardness and subjectivity that is important for the later course of Western civilization, where many of these same ideas appear in Christian thinking. Seneca is also the pioneer of modern ideas such as equality among human beings.
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Penniman, John David. "The Symbolic Power of Food in the Greco-Roman World." In Raised on Christian Milk. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300222760.003.0002.

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This chapter highlights some of the foundational philosophical, medical, and moral texts that account for the power of nourishment within the formation of the human person in the Greco-Roman world. Focusing primarily on Hippocratic treatises, Plato, and Aristotle, it first considers how classical anthropological theories about the relationship between body and soul broadly emphasize the importance of food in shaping human nature (both bodily and intellectually). The chapter then turns to the social and political context of the Roman Empire and its explicit program of family values within which breast-feeding and child-rearing were highly politicized—and thus highly theorized—activities. These disparate texts contribute to the discourse of human formation in antiquity. In each attempt to describe or theorize the power of food, such writings are located within a larger ideological constellation about eating and feeding, the result of which is what the book broadly identifies as the symbolic power of nourishment. This symbolic power produces a tension, or at least an ambiguity, between statements about actual nourishment and what it was specifically believed to do, on the one hand, and the symbol of nourishment as a nebulous cultural value, on the other.
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Mehta, Samira K. "Family Planning Is a Christian Duty." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0009.

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Throughout the 1960s, the Protestant mainline developed a theology of “responsible parenthood,” grounded in scripture and Christian thought that turned the use of contraception within marriage into a site of Christian moral agency. Responsible parenthood language offered religious responses to scientific advances and scientifically articulated social problems like population explosion. Protestant clergy, nationally and locally, deployed it to encourage birth control among married couples. These leaders were often members of what is called “mainline” Protestantism, encompassing such moderate, non-evangelical denominations such as the United Methodist Church, the United Church of Christ, the Presbyterian Church (USA), the American Baptist Church, and the Episcopal Church. They eschewed fundamentalism and valued ecumenical cooperation, particularly among liberal white Protestants, building alliances through groups such as the National Council of Churches (NCC). While the number of mainline Protestants has declined since the middle of the twentieth century, in the 1960s mainline Protestants constituted a prominent voice in public conversations. Their influence was so great that much of what historians tend to see as secular was actually deeply inflected with liberal Protestant values.
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Conference papers on the topic "Christian moral values"

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Rus, Mihaela. "RELIGIOUS FEELING AND MORAL VALUES IN THE CHRISTIAN FAMILY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.040.

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2

Floroaia, Mihai. "The role of religious education in the development of competencies specific to the training profile of high school graduates." In Condiții pedagogice de optimizare a învățării în post criză pandemică prin prisma dezvoltării gândirii științifice. "Ion Creanga" State Pedagogical University, 2021. http://dx.doi.org/10.46728/c.18-06-2021.p268-273.

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Through the information, knowledge and values offered, the educational process aims at forming and shaping characters. The Christian character presupposes an improvement of each faculty of the soul through the relationship between grace and freedom and their constant harmonization, which can be achieved only with the help of a moral-religious education.If in most study disciplines the emphasis is mainly on information, in the case of religious education, the emphasis is on the formative aspect, which brings a balance in the holistic training of the young person. Based on the descriptions of the key competencies, the training profile of the high school graduate was derived from a European Commission document on these competencies on three levels of acquisition: elementary, functional and developed. Thus, by achieving the derived competencies proposed in the religious classes, the eight competencies aimed at training the graduate for integration into society can be developed.
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