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Journal articles on the topic 'Christian moral values'
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1
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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Olasupo, Osaji Jacob. "Religion and Human Security: The Christian Perspective." International Journal of Social Science Studies 8, no. 4 (June 23, 2020): 156. http://dx.doi.org/10.11114/ijsss.v8i4.4907.
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The prevalent security problems the modern state faces justify the current theme for discussion. In the academic circle such that we are witnessing, security or the state of being secured is a necessity for every human being and indeed every living organism. Each organization or group endeavours to provide security for its members be it financial, position, situation, moral, spiritual etc. Security is the most pertinent of all national priorities and plans. However, security as a national programme is not exactly the same in the religious sphere, especially in Christianity. This does not mean that security in Christianity completely runs a parallel line with the security of the nation. In times past people’s values were based upon traditional religion and moral principles. However, things are changing fast and despite the proliferation of churches all over the country, values are changing and much emphasis are now placed on the accumulation of physical wealth, injustice, corruption and very high competitive society with lesser religious values and principles especially Christian principles. These have greatly affected the people to the detriment of traditional moral values, resulting in insecurity and peace in our society. The study made use of analytical method for its findings.
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Saucer, Patrick R. "Evangelical Renewal Therapy: A Proposal for Integration of Religious Values into Psychotherapy." Psychological Reports 69, no. 3_suppl (December 1991): 1099–106. http://dx.doi.org/10.2466/pr0.1991.69.3f.1099.
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The importance of incorporating religious values into psychotherapy that is used in treating the mental health needs of Evangelical Christians was examined. Rationality and pathology were analyzed from an Evangelical Christian perspective. Guilt was seen as the primary psychological consequence of self-defeating behaviors. Evangelical Renewal Therapy was offered in response to the apparent need for a religious psychotherapy that would focus on the mental health needs of Evangelical Christians. The Atheistic Ideation Complex purports that atheistic ideations as measured by the Atheistic Ideation Reference Scale lead to unwanted emotional consequences. Repentance, the process of change in Evangelical Renewal Therapy, is achieved through the analysis of moral action, rebuke, confession, prayer, recompense, and mortification through good works.
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Ohirko, O. "Christian Ethics in educational institutions of Ukraine." Fundamental and applied researches in practice of leading scientific schools 27, no. 3 (June 29, 2018): 73–80. http://dx.doi.org/10.33531/farplss.2018.3.09.
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The article deals with aspects of Christian Ethics as an integral part of Christian Philosophy. It is a science of the moral good of man based on absolute values, which is filled with Christian Culture. Christian Ethics is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian Ethics calls on respecting of life as the God’s Gift.
Christian Ethics complements and ennobles natural Ethics by adding the revealed truths. Christian Ethics is a doctrine common to all Christian denominations in Ukraine.
Christian Ethics is a powerful educational tool in the formation of theological, moral and public virtues. Characterized interconfessional problems of teaching Christian Ethics. Christian Ethics is faith, hope and love for good. Education and upbringing in Christian Ethics is carried out on the principle of Christocentrism. In high school, the problem of teaching Christian Ethics touches on issues related to the formation of world outlook, spirituality and morality of youth.
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Gaudiawan, Antonius Virdei Eresto. "KELUARGA KRISTIANI SEBAGAI GARAM DAN TERANG DUNIA: SEBUAH KAJIAN MORAL." JPAK: Jurnal Pendidikan Agama Katolik 11, no. 6 (February 7, 2019): 49–59. http://dx.doi.org/10.34150/jpak.v11i6.193.
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Family is an ecclesia domestica. Every family have a duty to be the salt and the light of the world. This is the most suitable way for every christian more over christian family to receive the kingdom of God that has come to this world. This is a way of discipleship. In the global age, christian families confront many difficulties to be the salt and the light of the world such as the dy namics of success, ethic, hyperconnection, and economic. That's why every christian families should increase their consciousness about world and theirselves, be a struggler of christian values, using gadget as media to preach the go~pel, and living an intimate relation in their ownfamily.
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Bonkovsky, Frederick O. "Minority Minors and Moral Research Medicine." Cambridge Quarterly of Healthcare Ethics 6, no. 1 (1997): 39–47. http://dx.doi.org/10.1017/s0963180100007581.
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Treatment of sick children of Jehovah's Witness and Christian Scientist families at times presents significant dilemmas to American medicine and ethics, for modern healthcare professionals rely heavily on active treatment, and withholding of some treatments is a central religious tenet for Witnesses and Scientists. In important instances, physicians, nurses, ethicists, and courts may wish to set aside traditional religious beliefs and values when medical values support treatment to which adherents of these sects at times object.
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Pyrog, G. V. "Social Aspects of the Functioning of Religious Values." Ukrainian Religious Studies, no. 26 (January 14, 2003): 30–37. http://dx.doi.org/10.32420/2003.26.1442.
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The relevance of the study of the problem of Christian axiology is due to the growing interest in religion and the associated change in world outlook and values in contemporary Ukrainian society. The study of religious values is caused by the urgent problem of finding universal moral values of social development and clarifying the content, structure and nature of their functioning. The scientific study of religious values is also relevant because this problem is closely linked to the value aspects of political life. Christian values are one of the most important factors influencing the formation and development of Ukrainian culture.
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Hermans, Chris A. M. "Conflicting Goals for Moral Education: A study of the behavioral intentions of teachers in Catholic secondary schools in the Netherlands." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 282–300. http://dx.doi.org/10.1163/1570-0623-90000009.
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This article examines the criticism from liberal educators that the goals of moral education in religiously affiliated schools are incompatible. This paper addresses whether it is true that teaching a religious community’s values is incompatible with the development of moral autonomy; that teaching civic values is incompatible with teaching Christian values; and that teaching Christian values is incompatible with introducing children to the plurality of value systems in our society. This research demonstrates that from the perspective of teacher’s behavioral intentions, these goals are not in conflict within Catholic schools of secondary education in the Netherlands. The article concludes with a reflection on the research results from an ethical perspective and from the perspective of philosophy of education
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Berezina, Tamara I., Olga L. Kameneva, and Elena N. Fedorova. "Children’s moral culture in the context of the Christian-anthropological worldview." Perspectives of Science and Education 48, no. 6 (December 31, 2020): 55–66. http://dx.doi.org/10.32744/pse.2020.6.5.
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Introduction. The themes of good and evil, familiarizing the younger generation with the universal values of Good, Truth, and Beauty have been in the focus of the world pedagogical and ethical thought since ancient times, but are especially relevant in the modern era of the postmodern discrediting of all standards. The research purpose is to form a more complete theoretical understanding of the problem of the formation of children’s moral culture in the light of the Christian-anthropological worldview and the patristic doctrine of virtues. Materials and methods. The study was conducted using general scientific theoretical methods: hermeneutic analysis, generalization, synthesis, abstraction, induction and deduction, interpretation of results. Results. As a result of the study, the following definition of the phenomenon of “moral culture” in the context of the Christian-anthropological worldview was given. Moral culture is a system of moral and ethical guidelines and personality traits based on absolute moral values and Christian virtues: abstinence, chastity, mercy, meekness, joy, courage, humility, and love. Moral culture is manifested in the moral behavior and actions of a person and determined by the moral consciousness of an individual striving for self-improvement, heartfelt purity, and good deeds – through the feat of Christian life, overcoming vices and passions. Researchers come to the conclusion that the highest Christian virtue – sacrificial love for God and people – is impossible without the virtue of humility, which is considered in moral theology as a measure of holiness, the foundation of the entire structure of a person’s spiritual and moral life. Discussion and conclusion. Moral culture formation is of intimate and discrete nature, it continues throughout a person’s life, representing its highest goal and ideal. Morality cannot be formed, assimilated exclusively by external influence, it is based on the individual autonomy, the synergy of a person’s own efforts, and the action of Divine grace. Researchers conclude that moralization and moral terror are unacceptable in the formation of children’s moral culture. The research results can be taken into account in the practical activities of teachers working in Orthodox general education and weekend schools, as well as in family education.
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Francis, Leslie J., and John E. Greer. "Measuring Christian Moral Values among Catholic and Protestant Adolescents in Northern Ireland." Journal of Moral Education 21, no. 1 (January 1992): 59–65. http://dx.doi.org/10.1080/0305724920210105.
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Pyrog, Ganna V. "Psychological aspects of the functioning of religious values (Christian aspect)." Ukrainian Religious Studies, no. 39 (June 13, 2006): 93–102. http://dx.doi.org/10.32420/2006.39.1747.
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The relevance of the study of the problem of Christian axiology is due to the growing interest in religion and the associated change in world outlook and values in contemporary Ukrainian society. The study of religious values is caused by the urgent problem of finding universal moral values of social development and clarifying the content, structure and nature of their functioning. However, all the basic principles of Christian doctrine acquire character of value only in the presence of subjective attitude, their personal importance for the believing individual. Only in this way can religious values influence the motivation of actions and determine human behavior.
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Szczur, Piotr. "Jan Chryzostom o śpiewie i muzyce. Zarys problematyki." Vox Patrum 67 (December 16, 2018): 599–618. http://dx.doi.org/10.31743/vp.3417.
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This article has been divided into three parts. The first part discusses the importance of singing and music in Jewish and Christian traditions; the second part discusses Chrysostom’s observations on singing and secular music (a lot of space is devoted to criticizing the obscene songs) and Jewish; the last part of the article is devoted to Christian singing. John Chrysostom attributed the great importance of singing and music and pointed to their various positive functions and actions. However, he criticized apotropaic and convivial songs, and theatrical and wedding songs as well. He also spoke negatively about Jewish songs and music. Chrysostom encouraged to introduce the repertoire of Christian songs to every dimension of human existence. It had several goals: 1) to raise moral values of Christians’ life, who should avoid singing or listening to obscene theatrical songs; 2) to resist the strong influence of Judaism on a significant part of Christians in Antioch; 3) to establish the repertoire of Christian songs that would be sung for the glory of God.
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Powell, Russell C. "Shame, Moral Motivation, and Climate Change." Worldviews: Global Religions, Culture, and Ecology 23, no. 3 (September 3, 2019): 230–53. http://dx.doi.org/10.1163/15685357-02302003.
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AbstractAn emotion like shame is endowed with special motivational force. Drawing on Ralph Waldo Emerson’s concept of shame, I develop an account of moral motivation that lends new perspective to the contemporary climate crisis. Whereas religious ethicists often engage the problem of climate change by re-imagining the metaphors, symbols, and values of problematic cosmologies, I focus on some specific moral tactics generated by religious communities who use their traditions to confront climate destruction. In particular, Bartimaeus Cooperative Ministries, a Christian non-profit organization that seeks to infuse a renewed commitment in church parishes to bioregions and watersheds, effectively employs shame in the context of its Christian practice and leadership. My analysis of Bartimaeus Cooperative Ministries demonstrates both the efficacy of shame to motivate environmentally responsible behavior as well as the advantage to religious ethics of considering contextual practices over abstract cosmologies.
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Francis, Leslie J. "Churchgoing and Christian Ethics: an Empirical Study among 13- to 15-Year-Old Students in England and Wales." Journal of Empirical Theology 33, no. 2 (December 14, 2020): 197–219. http://dx.doi.org/10.1163/15709256-12341410.
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Abstract This study explores the connections between churchgoing and two fields of Christian moral values (sex-related and substance-related) among 23,714 13- to 15-year-old students in England and Wales who self-identified as either Christian or as of no religion. Bivariate crosstabulation identifies clear patterns of association. Multiple regression analyses confirm that the associations persist after controlling for personal factors (sex and age) and for psychological factors (extraversion, neuroticism, and psychoticism). Multiple regression analyses also suggest that additional variance is explained when two aspects of intrinsic religiosity are added to the model (personal prayer and belief in God) and that much of the variance accounted for by churchgoing is mediated through these aspects of intrinsic religiosity. These findings illuminate the connection between the Christian community and communities of moral values.
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Coll, Alberto R. "Some Christian Reminders for the Statesman." Ethics & International Affairs 1 (March 1987): 97–112. http://dx.doi.org/10.1111/j.1747-7093.1987.tb00517.x.
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A statesman's responsibility to act morally while remaining politically fastidious is a primary difficulty in international relations. Theories that provide definitive guidance for political morality are often viewed with suspicion and considered unrealistic. Coll, in opposition to this dismissive approach, sees in the Christian worldview three core values that can be used to discern moral political actions: the importance of history, the ubiquity of tragedy, and practical wisdom. Coll explicates the Christian tradition that informs each of these values and considers their pertinence in international relations today. He goes on to extract some general prescriptions for foreign policy, showing that these core values speak to military action, immigration, foreign aid, and the environment.
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Kozyrev, Fedor Nikolay. "The Religious and Moral Beliefs of Adolescents in St. Petersburg." Journal of Education and Christian Belief 7, no. 1 (March 2003): 69–90. http://dx.doi.org/10.1177/205699710300700107.
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Students aged 15 to 17 years in state secular and non-state Christian schools in St. Petersburg were surveyed as to their opinions of religion. The study showed an extremely small proportion of consistent atheists. On average, less than 10% of the surveyed students in state schools answered with certainty that there is no God while just 4% decisively reject religion as such. 80% proclaimed themselves believers but only 2% visit churches at least weekly and very few know the Christian Gospel. The majority of students thought that religion is a personal matter. There were significant differences between the state secular and non-state Christian schools so the survey supports the view that religious education strongly influences opinions and systems of ethical values.
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Kosareva, N. "Formation of personality spirituality on the basis of values of the Ukrainian people." Ukrainian Religious Studies, no. 36 (October 25, 2005): 28–33. http://dx.doi.org/10.32420/2005.36.1618.
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An important part of successful socialization of young people is the transfer of socio-cultural heritage to previous generations. Knowledge of artistic and cultural values, monuments of material and spiritual culture become the basis for the affirmation in the minds of students possessing high moral values in the Ukrainian people; promote the development of moral feelings and behaviors (love for Ukraine, devotion to it, active work aimed at multiplying and developing work traditions, customs, rituals, etc.); form a cultural approach to Christian values.
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Ohirko, O. V. "Christian Pedagogy as a Pedagogy of Love." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 92 (May 11, 2019): 155–59. http://dx.doi.org/10.32718/nvlvet-e9226.
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Christian views on the education of man are considered. Christian pedagogy is the science of the formation of the spiritual and bodily life of man on the basis of absolute values, which is filled with Christian culture. It is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian pedagogy helps a person to realize his dignity and value as a person created on the image and likeness of God. A special feature of Christian pedagogy is the close connection between spiritual and moral education. By means of Christian pedagogy moral and theological virtues are formed. The most important virtue in upbringing is love, as a struggle for the good of your neighbors, regardless of yourself. Love to God and to others is the basic law of Christian pedagogy. In the Christian upbringing of youth, the most important tasks are the formation of: the mind in which faith will reign; the will in which love will dominate; feelings in which hope will work. Principles of Christian pedagogy are nonviolence, timeliness, unity of pedagogical influences, the principle of personality, anthropological principle (respect for human dignity). Christian education is an alternative to a society that surrounds our youth. It creates a sensible conscience, calls for the avoidance of sins, and to live according to the commandments of God.
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Iita, Ananias, and Sakaria M. Iipinge. "The Implementation of New Religious and Moral Education Curriculum in Post-Independent Namibia." Msingi Journal 1, no. 2 (August 27, 2018): 58–88. http://dx.doi.org/10.33886/mj.v1i2.77.
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This paper investigated the perceptions of Religious and Moral Education (RME) teachers with regard to the implementation of RME syllabus in Namibia. The paper engages a crucial global debate on paradigms for teaching religion and moral values while contributing to the literature through research in the Ompundja Circuit of Oshana Region, Namibia. Contrary to the previous colonial era when Christianity was the only recognized religion, the Republic of Namibia adopted a new constitution making it a secular state upon independence in 1990. This new constitution, however, brought new challenges to teachers who were previously trained only to teach Biblical Studies as a school subject. With this new constitution, Namibia adopted a policy of teaching a multi-cultural religious and moral education curriculum. The teaching of RME replaced Biblical Studies in the Namibian curriculum. Teachers are now required to make their learners aware of the different religious and moral values of Judaism, Christianity, Islam, Hinduism, Buddhism, African traditional religions, Bahai and others inextricably. This, paper, therefore, presents findings from a case study research conducted at Ompundja Circuit of Oshana Region in Namibia that examined the perceptions of Religious and Moral Education (RME) teachers with regard to the implementation of RME syllabus. Fourteen teachers from selected schools participated in this study. Teachers were interviewed, observed and later completed a set of questionnaire. Findings indicated that teachers’individual religious and moral values shaped the teaching and learning process; teachers’ individual religious and moral values played a major role regarding conflicting concerns over RME; and as most RME teachers were Christian, they felt a commitment to share their personal Christian religious beliefs and moral values. The paper recommends that teachers be provided with the necessary teaching resources and be trained to develop more confidence and broad understanding of RME as a subject.
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Cro, Stelio. "The Contrasting Political Philosophies of More and Machiavelli." Moreana 47 (Number 181-, no. 3-4 (December 2010): 205–18. http://dx.doi.org/10.3366/more.2010.47.3-4.10.
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More and Machiavelli looked at the same reality from the perspective of their classical background. But for More as for Erasmus and other members of their circle, historical perception included the role of divine Providence in human affairs, capable of manifestations not always evident to human reason, but comprehensible from a Christian perspective. Erasmus’ Education of a Christian Prince and some of the discussions in Book One of Utopia are evidence of a view of Christian values in political matters. More and Machiavelli differed in their use of classical sources. To More, classicism meant a tradition of moral standards that could enhance a Christian education and a Christian governance. In modern political theories, whereas More has become a point of reference of a statesman’s action coherent with his religious beliefs, Machiavelli is a constant reminder of the need for moral and religious principles in order to avoid authoritarian and demagogic governments.
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Meyer, Andrew R., Christopher J. Wynveen, and Nick Watson. "Measurement of muscular Christian ideals in sport: Validation of the Contemporary Muscular Christian Instrument." International Review for the Sociology of Sport 55, no. 2 (August 31, 2018): 169–85. http://dx.doi.org/10.1177/1012690218796162.
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Muscular Christianity’s influential role in establishing Western sport values and ideals during the 19th century has long been acknowledged by sport scholars. Yet these relatively dated sets of physical moral constructs are rarely understood as having lasting relevance, or as forming part of the contemporary attraction to sport, and thus have been missing in critical sociological analyses of sport. While shown to be valid and reliable, initial results from developing the Contemporary Muscular Christian Instrument (CMCI) also suggested that modifications to item wording could enhance readability and capture all six theorized factors of muscular Christianity, supported by literature. The current scale development study is aimed to strengthen the instrument and verify its structural validity and internal consistency among a more diverse sample population: spectators at the 2014 Tour de France. Following data collection and cleaning of data, a confirmatory factor analysis was conducted, and internal consistencies were examined. Results indicate strong support for the structural validity of the revised 20-item, 6-factor CMCI, showing strong factor loadings across all items and acceptable internal consistencies for all six-theorized factors. Findings among this international sample of sport spectators suggest that historic muscular Christian themes used to develop this instrument continue to shape and influence perceptions of what is deemed good, right, and valuable in sport. Our findings point to the importance of understanding these six moral constructs as contemporary discussions on the social value and importance of such activities evolve. The revised CMCI provides sociologists of sport a tool by which to examine theorized muscular Christian constructs, promoting certain values about sport and its social “good,” and allows for further investigation into sports’ social significance, meanings, and values within related topics. This paper details the improvements to the survey instrument, the CFA results, and recommendations for future application and research using the survey instrument.
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Pasek, Michael H., Crystal Shackleford, Julia M. Smith, Allon Vishkin, Anne Lehner, and Jeremy Ginges. "God Values the Lives of My Out-Group More Than I Do: Evidence From Fiji and Israel." Social Psychological and Personality Science 11, no. 7 (April 6, 2020): 1032–41. http://dx.doi.org/10.1177/1948550620904516.
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Does God want people to favor coreligionists or to treat in-group and out-group members equally? To test people’s beliefs about God’s moral preferences, we conducted three preregistered studies. Study 1 was a field study with Christian and Muslim Fijians ( N = 188). Study 2 was an online study with Jewish Israelis ( N = 384). Study 3 was a field study with Christian and Hindu Fijians ( N = 539). Across studies, participants indicated whether an in-group member should sacrifice his life to save five in-group members (in one dilemma) or out-group members (in a second dilemma). For each dilemma, they then indicated what God would prefer. Participants believed that, compared with themselves, God would more strongly approve of an in-group member saving out-group members. Results generalize results from previous studies with Muslim Palestinians, providing cross-cultural evidence that religious believers think God prefers more universal moral reasoning than they do themselves.
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Oticz, Olena. "Christian spiritual and moral values into the educational process of the New Ukrainian School." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Rocznik Polsko-Ukraiński 20 (2018): 149–64. http://dx.doi.org/10.16926/rpu.2018.20.11.
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Kretschmann, Rolf, and Caroline Benz. "God has a Plan: Moral Values and Beliefs of Christian Athletes in Competitive Sports." Journal of Human Sport and Exercise 7, no. 2 (2012): 495–519. http://dx.doi.org/10.4100/jhse.2012.72.14.
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Lukenbill, W. Bernard, and William D. Young. "Broadway Musicals and the Christian Sermon: Communicating Moral Reasoning, Church Values, and Prosocial Behaviors." Journal of Religious & Theological Information 16, no. 2 (March 9, 2017): 52–67. http://dx.doi.org/10.1080/10477845.2017.1281068.
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Yatsiv, Oksana. "Identification of pedagogical conditions of formation of the world outlook of a child in the family." ScienceRise: Pedagogical Education, no. 4(43) (July 30, 2021): 42–47. http://dx.doi.org/10.15587/2519-4984.2021.238095.
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Based on the analysis of the peculiarities of formation and methodological aspects of the spiritual sphere of Ukrainians in Mykola Shlemkevych's legacy, the article reveals pedagogical conditions of building a child’s worldview in the family – embodiment of spiritual and moral ideals in everyday life, unity with these high ideals, practicing such powerful upbringing methods as prayer, confession, communion with God (through high moral ideas in works of art, literature), communion, participation in worship, revealing the spiritual content of folk traditions, freedom of choice, religious faith, work on oneself, etc.
Here the emphasis is on children’s independent participation in their upbringing. In this regard, the importance of ways of self-education – self-knowledge, self-analysis, self-observation, self-esteem, etc. – is revealed. This means finding and identifying democratic ways to build the spiritual world of a child in the family, relating to the expansion of the spirituality of Ukrainians in the works by M. Shlemkevych.
It is substantiated, that it is highly important to assimilate morality through the transition to an idealistic Christian system of values, which has always been supported by M. Shlemkevych. Therefore, it has been concluded, that a high level of improvement of the child’s morality in the family can be achieved through the discovery of the Christian worldview and the recognition of the priority of spiritual and moral values. This is first used in communication with children, creating a highly spiritual atmosphere that would stimulate such well-known ways of practicing moral virtues as humility, forgiveness, repentance, fasting, prayer, confession, and others. Therefore, this will be facilitated not only by the external organization of the child’s life in the family (for example, a good environment, participation in charities), but also by internal self-improvement (by self-restraint, restraint from negative thoughts, unworthy actions or bad intentions). The choice of the Christian strategy of education outlines both the general orientation of a child towards spiritual and moral values, and the stable position of adults in devotion to moral ideals, humanistic traditions
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Sun, Zexi (Jesse). "Translating the Christian Moral Message: Reading Liang Fa's Good Words to Admonish the Age in the Tradition of Morality Books." Studies in World Christianity 24, no. 2 (August 2018): 98–113. http://dx.doi.org/10.3366/swc.2018.0215.
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This paper seeks to interpret Good Words to Admonish the Age, the most important writing of the first Chinese Protestant pastor, Liang Fa (1789–1855), in its complex relations with the tradition of morality books (shan shu). By doing so, the paper attempts to show Liang's subversive adoption of an existing social and religious genre that enjoyed widespread acceptance at the time. While Liang affirms the significance of moral values, he also distinguishes those practices held by morality books as meritorious from actual moral uprightness. In contrast, moral good for Liang is a result of divine intervention (that is, salvation) and a Christian duty, thus transcending the conventional purpose of earthly reward or securing one's own fate for blessings. In crafting his Good Words, the morality-book tradition forms an essential point of contact that Liang appropriated and adapted for delivering his Christian message – a message that is also in competition with the conventional moral view of salvation. For Liang, these moral tenets, which he still holds dear after his conversion, now culminate in a theological knowledge of God and his salvation plan.
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Cro, Stelio. "The Lion and the Fox: an Unholy Animal Kingdom." Moreana 49 (Number 189-, no. 3-4 (December 2012): 54–70. http://dx.doi.org/10.3366/more.2012.49.3-4.6.
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This article compares the History of Richard III (1512) of Thomas More and The Prince (1513) of Niccolò Machiavelli. More attributes to Richard III a detailed list of moral vices that leaves no doubt as to his very negative view of Richard. On the other hand, in The Prince, Machiavelli deals with contemporary events without moral or religious preoccupations. In essence, for More history is “magistra vitae”, as long as the Christian values are conveyed by the historian, whereas for Machiavelli history’s lesson is valid regardless of religious and/or moral issues.
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Iovan, Marţian. "Connections between Ethical Values, the Meaning of Human Life, and Human Communities, according to Vasile Goldiș." Journal of Legal Studies 19, no. 33 (June 1, 2017): 65–74. http://dx.doi.org/10.1515/jles-2017-0004.
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Abstract The author presents the views held by Vasile Goldiș – Transylvanian scholar, politician, and one of the masterminds of the Great Union of 1 December 1918 – regarding the role of universal human values in guiding individuals and human communities. Together with other Christian values, ethics guides individuals, communities, political and administrative elites, churches, and academia. This results in greater justice, community solidarity and cohesion, and a greater ability for society to shape and promote its internal moral order. Considering the diversity of moral profiles found among various nations, ethnicities and political elites, Goldiș highlights their common grounds – which facilitates a new moral order in inter-human, inter-community and international relations. The ethical testament promoted by Goldiș in his writings and throughout his life is still relevant today, and it also holds true for the next generations.
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Bowers-Du Toit, Nadine, and Dion Forster. "Activating moral imagination: EXPOSED 2013 as a fourth generation faith-based campaign?" STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 19. http://dx.doi.org/10.17570/stj.2015.v1n1.a1.
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David Korten proposes a Fourth Generation approach (1990) to development that is value driven and sees social movements take centre stage in promoting a more just global society. Theologian Ignatius Swart (2006) has argued that Korten’s approach holds significant value for civil society role players such as the church, whose value-driven agenda may serve to resist common values expressed by the powerful in society. Recently, the EXPOSED 2013 campaign has emerged as such a Christian social movement, seeking to mobilise up to 100 million Christians globally to take action against corruption. Using social media and church networks at all levels it aims to petition the G20 for more open tax regimes and greater transparency in international money flows to combat bribery and tax avoidance. This article documents and critically analyses the EXPOSED 2013 campaign through the lens of Korten’s Fourth Generation in dialogue with Swart’s faith-based analysis of Korten’s work.
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Delaney, James J. "The Doctor–Patient Relationship: Does Christianity Make a Difference?" Christian bioethics: Non-Ecumenical Studies in Medical Morality 27, no. 1 (March 13, 2021): 1–13. http://dx.doi.org/10.1093/cb/cbaa018.
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Abstract The nature of the doctor–patient relationship is central to the practice of medicine and thus to bioethics. The American Medical Association (in AMA principles of medical ethics, available at: https://www.ama-assn.org/delivering-care/ethics/patient-physician-relationships, 2016) states, “The practice of medicine, and its embodiment in the clinical encounter between a patient and a physician, is fundamentally a moral activity that arises from the imperative to care for patients and to alleviate suffering.” In this issue of Christian Bioethics, leading scholars consider what relevance (if any) Christianity brings to the relationship between physician and patient: does Christianity make a difference? The contributors consider this question from several different perspectives: the proper model of medicine, the role that the Christian moral tradition can play in medicine in a secular pluralistic society, how a Christian understanding of virtue can inform practices such as perinatal hospice and physician-assisted suicide, and whether or not appeals to Christian values can (or should) ground a physician’s right to conscientious objection.
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Dhaliwal, Sukhwant, and Sukhwant Dhaliwal. "Christian Fundamentalists in the UK." Feminist Dissent, no. 2 (June 22, 2017): 118–47. http://dx.doi.org/10.31273/fd.n2.2017.66.
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This article considers two streams of Christian Right mobilisation in the UK – the Christian Peoples Alliance and the Conservative Christian Fellowship – in the context of neoliberalism and resurgent communitarianism. The article notes their roles as moral swords of justice in challenging a lack of local democracy, the weight of multi-national corporations, racism and hostility towards migrants. Conversely this article also shows how that same morality underlines an assault on women’s reproductive rights and enables the perpetuation of Christian supremacy and anti-Muslim sentiment within the context of a national turn to communitarianism and a discourse about British values and cohesion. The article concludes by highlighting the conditions within which these Christian Right organisations garner political space and legitimacy, the registers they utilise to make their claims and the specific aspects of their interventions and ideology that make them fundamentalist formations.
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Habeahan, Sampitmo, and Yakobus Ndona. "Efektivitas Model Pembelajaran Simbolik Pada Perkuliahan Agama Kristen dalam Menginternalisasikan Nilai-Nilai Iman dan Moral." Jurnal Teologi Berita Hidup 3, no. 2 (March 25, 2021): 305–12. http://dx.doi.org/10.38189/jtbh.v3i2.95.
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The using of learning model determines learning outcomes. The symbolic learning model is a way to improve Christian lectures internalize the values of faith and moral so that it can contribute namely to form a human person with nobel character. What kinds of learning model is effective? The learning model in certain material is not effective in other material. Based on the problem and the formulation of the problem, the objectives of the study: First, to design and test it out the symbolic learning model in Christian Lectures. Second, to find out and to reveal the effectiveness the symbolic learning model in internalizing the values of faith and moral in Christian lectures. The characteristic of this research to solve the problem that being faced and make the condition better by action which is refined continuously. Researchers reflection found out the source of the problem is not in accordance. The researcher will be tested it out a alternative model by doing the model symbolic learning in Christian lectures. The discovery will contribute in national education in overcoming the gap between attain a level of understanding and character development. The research used the spiral model Kemmis and Taggart that will emphasize the reflection spiral. It self consist of planning, action, observation, reflection and replanning. The research was done with two circles. The result of the reflection and first circle recommendation determine needs and the activities of second circle. The data collection will be done by interview, observation, documentation and questionnaire. So, will be analyzed be by reduced, on display and conclusion. The data was analyzed quantitatively by formula: I = X 100% (Internalization of values : total value = total college students x 100). The result of the research that the using of learning model symbol based in Christian education lectures can be used to achieve the values of faith and moral and stimulate the college student to build commitment embodiment of values in life.Penggunaan model pembelajaran menentukan hasil belajar. Model pembelajaran simbolik sebagai jalan untuk mengembangkan perkuliahan Agama Kristen dengan menginternalisasikan nilai-nilai iman dan moral, sehingga dapat berkontribusi pada pencapaian tujuan Pendidikan Nasional yakni membentuk pribadi manusia yang berakhlak mulia. Apakah model pembelajaran simbolik efektif untuk menginternalisasi nilai iman dan moral mahasiswa? Berdasarkan masalah dan rumusan masalah penelitian ini bertujuan Pertama; untuk mendesain dan mengujicobakan model pembelajaran simbolik dalam perkuliahan Agama. Kedua; untuk menemukan dan mengungkapkan efektivitas model pembelajaran simbolik dalam menginternalisasikan nilai-nilai iman dan moral dalam perkuliahan Agama Kristen. Sifat khas penelitan ini adalah untuk mengatasi masalah yang sedang dihadapi dan membuat kondisi lebih baik dengan tindakan yang disempurnakan secara terus-menerus. Refleksi peneliti menemukan sumber persoalan pada model pembelajaran yang tidak sesuai. Peneliti akan mengujicobakan suatu model alternatif, yakni model pembelajaran simbolik pada PAK, untuk menemukan efektivitas dari model ini. Penemuan akan berkontribusi pada dunia pendidikan dalam mengatasi jurang antara pencapaian tingkat pemahaman dengan pengembangan karakter. Penelitian menggunakan model spiral Kemmis dan Taggart yang akan menekankan spiral refleksi diri yang terdiri dari perencanaan, tindakan, orservasi, dan refleksi dan perencanaan kembali sebagai untuk memahami apa yang seharusnya di buat untuk mengembangkan situasi pendidikan. Penelitian dilakukan dengan dua siklus. Hasil refleksi dan rekomendasi siklus pertama menentukan kebutuhan dan kegiatan siklus kedua. Pengumpulan data akan dilakukan lewat wawancara, pengamatan, dokumentasi, dan angket. Maka dianalisis dengan cara direduksi, didisplay, disimpulkan. Data angket akan dianalisis secara kuantitatif dengan rumus I = X 100% (Internalisasi nilai = jumlah nilai: Jumlah Mahasiswa x 100). Hasil penelitian bahwa penggunaan model pembelajaran berbasis simbol dalam perkuliahan Pendidikan Agama Kristen dapat digunakan untuk mencapai iman dan moral serta merangsang mahasiswa untuk membangun komitmen perwujudan nilai-nilai dalam kehidupan.
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Uwah, Innocent Ebere. "Between Traditional Christian Theology and Moral Parables of African Popular Films: Communicating Gospel Values Contextually." UJAH: Unizik Journal of Arts and Humanities 17, no. 3 (September 29, 2017): 122. http://dx.doi.org/10.4314/ujah.v17i3.7.
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Merutiu, Monica D. "Christian Heritage and Democracy in Europe." Journal of Interdisciplinary Studies 21, no. 1 (2009): 51–65. http://dx.doi.org/10.5840/jis2009211/23.
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The Judeo-Christian tradition has put its imprint on a fascinating and complex creation: Europe. Looking at the European stage today, one cannot help notice its struggles, challenges, and changes. The core of European unity cannot be stable and durable if the spiritual dimension is left aside, considered unimportant compared to the political and economic dimensions. In an era said to experience "pathologies of reason" and "pathologies of religion," the interdependence of reason and religion in a democratic, liberal state becomes highlty relevant. Understanding the complementarity between Christian values and the democratic ideal is the key to a genuine democracy that remains true to its goals. Maritain insisted that democracy needs virtue, and hence must not be separated from its moral dimension.
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Minogue, Daragh. "Etzioni's Communitarianism: Old (Communion) Wine in New Bottles." Politics 17, no. 3 (September 1997): 161–68. http://dx.doi.org/10.1111/1467-9256.00048.
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The renewed interest in civic duty, morals, and family values in British politics owes much to the publicity accorded to Etzioni's communitarian ideas His political philosophy has not however received much critical scrutiny outside the media and there is little consensus on where to locate his ideas in relation to other traditions of political thought. This paper suggests that Etzioni's particular variant of communitarianism exhibits striking parallels with Catholic social teaching and corresponds to the moral and ideological principles that underpin Christian Democracy. Consequently, some of the shortcomings of Catholic social teaching are replicated by Etzioni.
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Brynov, Vitalii. "ETHICS OF POOR PEOPLE IN CHRISTIAN REALISM." Educational Discourse: collection of scientific papers, no. 21(3) (March 16, 2020): 79–88. http://dx.doi.org/10.33930/ed.2019.5007.21(3)-7.
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The article observes the historical background of relations between the poor and the rich. The influence of the capitalist social order on increasing inequality between rich and poor is described. It is noted that the proletarians think about social relations from the position of class conflict. It is described that the idealistic path to equality is the Marxist idea of worldwide revolution and the annihilation of class structure. It is emphasized that the destructive nature of Marxist idealism aims to the destruction of society. It is demonstrated that the ideas of the proletarians are based on envy and desire for revenge, not on moral values.
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Popelenko, E. S. "Women religious schools of the Diocese of Polotsk as a treasure of Christian values and the spirit of school education." Язык и текст 2, no. 4 (2015): 96–104. http://dx.doi.org/10.17759/langt.2015020410.
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Beginning of the XIX century was a difficult and crucial period in the history of Orthodoxy in Belarus. It was time of the end of the rule of the Uniate Church. Both in the political and socio-cultural life were the motive for the revival of Orthodox spirituality and a return to Christian values of the early Christian period. In this article there is considered the problem of opening the female schools of spiritual department, their purpose, function, and the impact they have had not only on the socio-cultural development of society Vitebsk province, but also their contribution to the development of women as highly moral, spiritual and educated person.
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Wojnowski, Kazimierz. "Aksjologia normatywna przykazań judaizmu Tarjag micwot – niektóre aspekty (do) nauczania i wychowania." Studia Edukacyjne, no. 57 (June 15, 2020): 161–76. http://dx.doi.org/10.14746/se.2020.57.11.
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Jewish education is based on normative axiology tarjag micwot which include ethical values and fundamental social norms, including legal values. Historically and contemporary teaching in Judaism is grounded on the values included in 613 commandments of the Jewish moral and legal axiology. The values comprised in commandments of the Judaism were borrowed from the Christian axiology, however some of them were adopted in Islam. Contemporary many values stemming from Jewish commandments appear in non-religion axiology. In order to develop knowledge, skill and competences nthese values are still relevant.
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Pearson, Benjamin. "The Pluralization of Protestant Politics: Public Responsibility, Rearmament, and Division at the 1950sKirchentage." Central European History 43, no. 2 (May 13, 2010): 270–300. http://dx.doi.org/10.1017/s0008938910000038.
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In the aftermath of World War II, Christian leaders in Germany embraced the political ideology of Christian Democracy. Viewing Nazism as a form of materialism and atheism, which they blamed on the ongoing secularization and moral decay of German society, both Protestant and Catholic leaders argued that only the society-wide renewal of Christian faith and Christian values could provide a solid foundation for the future. Enjoying a privileged position in the eyes of the western Allies (particularly the Americans), the churches took on a leading role in the reconstruction of German society. And, working to overcome the postwar disillusionment of many of their members, church leaders urged their followers to take active, personal responsibility for political life in the new German states.
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Patty, Febby Nancy, Vincent Kalvin Wenno, and Fiona Anggraini Toisuta. "Keluarga dan Pendidikan Karakter: Menggali Implikasi Nilai-nilai Hausetafel dalam Efesus 6:1-9." Kurios 6, no. 2 (November 2, 2020): 102. http://dx.doi.org/10.30995/kur.v6i2.155.
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The moral crisis in Christian families due to globalization has resulted in the loss of the function of the Christian family in society. This results in the shift in family values to be replaced by individualist, consumerist, and hedonistic values. This article describes the concept of family (hausetafel) in the letters of Ephesians and Colossians. The author uses a historical socio interpretation, to search for and find the meaning of the two epistles. The results of the interpretation show that the two epistles are very rich related to family and moral values (character). The meaning cannot be separated from its socio-historical and cultural context. Some of the values contained include the revelation of Christ in and through the family, love as the basis for binding family members, the family as a basis for character education, equality relations. The family image becomes a model for church life.
Abstrak
Krisis moral yang terjadi di tengah keluarga Kristen akibat globalisasi, mengakibatkan hilangnya fungsi keluarga Kristen di tengah masyarakat. Hal tersebut mengakibatkan bergesernya nilai-nilai keluarga digantikan dengan nilai-nilai individualis, konsumerisme, hedonistik. Artikel ini memuat tentang konsep keluarga (hausetafel) dalam surat Efesus 6:1-9. Penulis menggunakan penafsiran sosio historis, untuk mencari dan menemukan makna atau nilai kekeluargaan menurut pemikiran Paulus. Hasil penafsiran menunjukkan bahwa penguatan nilai-nilai keluarga tidak lepas dari konteks sosio-historis dan kulturalnya yang yang didominasi oleh pola-pola relasi kekuasaan yakni patron-klien yang ber-dampak pada kehidupan persekutuan umat. Sehingga perlu adanya penguatan moral dan karakter yang berdasar pada nilai-nilai kekeluargaan. Beberapa nilai haustafel yang menonjol dalam perikop ini yakni nilai kebenaran, kasih dan ketaatan, penghormatan, nilai persaudaraan, bersikap adil dan hidup setara yang selanjutnya menjadi model bagi kehidupan gereja maupun kekristenan.