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 (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 (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 (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. I
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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 Nietzsc
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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 (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
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Aftyka, Leszek. "Christian Caritas in Christian Pedagogy." Journal of Vasyl Stefanyk Precarpathian National University 5, no. 1 (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 relig
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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
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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 s
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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 (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
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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 ord
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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 treatmen
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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
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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.<br>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
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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 pro
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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. CUEA Press, 2010.

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

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

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

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

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

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Field, Martin. Faith in the media: A Christian critique of media values. 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. Bethany House, 1994.

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

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Hartley, Fred. That morals thing. 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. 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. 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. 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. 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. 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. 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. 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. 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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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 th
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