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Journal articles on the topic 'Christian Sexual Ethics'

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Published: 4 June 2021
Last updated: 25 July 2024

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1

Pruss, Alexander R. "Christian Sexual Ethics and Teleological Organicity." Thomist: A Speculative Quarterly Review 64, no. 1 (2000): 71–100. http://dx.doi.org/10.1353/tho.2000.0002.

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2

Ross, Karen, Megan K. McCabe, and Sara Wilhelm Garbers. "Christian Sexual Ethics and the #MeToo Movement." Journal of the Society of Christian Ethics 39, no. 2 (2019): 339–56. http://dx.doi.org/10.5840/jsce201939238.

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These three reflections look at the theological and ethical implications of sexual violence in light of the attention brought by #MeToo. The first explores ethnographic interviews which indicate that Church leaders, teachers, and parents contribute to rape culture by leaving sexual violence unaddressed in Christian sexual education, arguing that it must be reconstructed to eliminate the Church’s participation in a culture that promotes gender-based violence. The second notes that feminist scholarship has made the case that rape and “unjust sex” are associated with what is considered acceptable heterosexuality, require the category of “cultural sin” to account for the social responsibility of persons. Finally, the third explores how a feminist political theological ethics of “dangerous memory” is required to critique of the structures and systems that violate women’s selves and bodies.
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3

PRICE, RICHARD M. "THE DISTINCTIVENESS OF EARLY CHRISTIAN SEXUAL ETHICS." Heythrop Journal 31, no. 3 (July 1990): 257–76. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00137.x.

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4

Webster, Alison. "Revolutionising Christian Sexual Ethics: A Feminist Perspective." Contact 107, no. 1 (January 1992): 25–29. http://dx.doi.org/10.1080/13520806.1992.11758707.

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5

Kohlhaas, Jacob. "Christian Sexual Ethics: The Ongoing Conversation(s)." Religious Studies Review 43, no. 2 (June 2017): 101–8. http://dx.doi.org/10.1111/rsr.12897.

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6

Taliaferro, Charles, and Benjamin Louis Perez. "Feel the Love! Reflections on Alexander Pruss’ Essay in Christian Sexual Ethics." Roczniki Filozoficzne 63, no. 3 (2015): 31–41. http://dx.doi.org/10.18290/rf.2015.63.3-3.

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7

Rubio, Julie Hanlon. "Beyond the Liberal/Conservative Divide on Contraception: The Wisdom of Practitioners of Natural Family Planning and Artificial Birth Control." Horizons 32, no. 02 (2005): 270–94. http://dx.doi.org/10.1017/s0360966900002553.

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ABSTRACTThe article argues that contemporary dialogue on sexuality and contraception represents a new way of approaching Christian sexual ethics. Through an analysis of the experiential reflections of practitioners of natural family planning and artificial birth control, it shows that both sides seek the following goods: self-giving, relational intimacy, mutuality, sexual pleasure, and a strong connection between sexual and spiritual experience. It claims that while each side has distinctive insights, their shared concerns offer a way beyond the post-Humanae Vitaetension on sexual ethics. In this new dialogue, provingHVright or wrong will be much less important than helping Christian couples develop their sexual relationships in the context of their commitment to Christian discipleship.
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8

Beste, Jennifer E. "Integrating Christian Ethics with Ignatian Spirituality." Studies in Christian Ethics 33, no. 1 (November 1, 2019): 61–67. http://dx.doi.org/10.1177/0953946819885058.

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If Christian ethics is to have an authentic connection to Jesus Christ, it is crucial to establish pedagogical objectives and best practices that are transformative. In this article, I examine how integrating Christian sexual ethics with Ignatian spirituality has fostered many students’ holistic growth and commitment to justice.
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9

Beekers, Daan, and Lieke L. Schrijvers. "Religion, sexual ethics, and the politics of belonging: Young Muslims and Christians in the Netherlands." Social Compass 67, no. 1 (February 11, 2020): 137–56. http://dx.doi.org/10.1177/0037768620901664.

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This article offers a comparative study of everyday sexual ethics among Dutch Sunni Muslim and evangelical Christian young adults, both those born into religious families and those converted later in life. In European public debates, the sexual values of observant Christians and – especially – observant Muslims, are commonly understood to deviate from progressive norms. Particularly for Muslims, this has become a ground for questioning their belonging to the moral nation. Our ethnographic analysis complicates these conventional representations, which are partly reflected in quantitative survey research. We argue that the sexual ethics of the young Muslims and Christians we studied are multi-layered, situational, and dialogical. Discussing the convergences and divergences between these groups, we point to a paradox: while Muslims tend to be set apart as sexually ‘other’, the young Christians we worked with – and to a lesser extent the converted Muslims – put strikingly more effort into distinguishing themselves from, and criticising, dominant sexual norms.
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10

Gaudiawan, Antonius Virdei Eresto. "PASTORAL PENGATURAN KEHAMILAN SETURUT AJARAN MORAL GEREJA KATOLIK." JPAK: Jurnal Pendidikan Agama Katolik 9, no. 5 (February 2, 2019): 4–28. http://dx.doi.org/10.34150/jpak.v9i5.177.

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Magisterium of the Church has established sexual ethics for a long time ago. Church resists artificial birth control that morally are contraceptive and abortive. Church gives guidance for Christian to use natural birth control recognized as a gift of God. Nevertheless, many Christian have used artificial birth control. Some researches affirmed this judgment. Thereof, the Church has to continuously invite Christian couples for using natural birth control throughout their life. Church has to establish such a natural birth control centre for on going education both related to sexual ethics and the convince of the Christian couples effectively practicing natural birth control.
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11

Moraczewski, Albert S. "Guevin, Benedict M. Christian Anthropology and Sexual Ethics." National Catholic Bioethics Quarterly 4, no. 1 (2004): 218–20. http://dx.doi.org/10.5840/ncbq20044182.

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12

JOSEPH JEON. "Christian Counseling Ethics on a Counselor's Sexual Misconduct." Journal of Counseling and Gospel 24, no. 2 (November 2016): 9–43. http://dx.doi.org/10.17841/jocag.2016.24.2.9.

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13

Gudorf, Christine E. "Just Love: A Framework for Christian Sexual Ethics." Journal of the Society of Christian Ethics 27, no. 2 (2007): 305–7. http://dx.doi.org/10.5840/jsce200727217.

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14

Gudorf, Christine E. "Body, Sex and Pleasure: Reconstructing Christian Sexual Ethics." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 3 (August 1997): 374–75. http://dx.doi.org/10.1177/106385129700600319.

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15

Artemi, Eirini. "Vicious and Good/Virtuous Relationships in the Teachings of the Church Fathers." European Scientific Journal, ESJ 18, no. 13 (April 30, 2022): 1. http://dx.doi.org/10.19044/esj.2022.v18n13p1.

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Christ brought a rebellion to human life according to religious and ethical orders. Christians should put these orders into practice in their daily life. Christian ethics emphasized that morality should unite with Christ and Church's sacred mysteries, otherwise it was not worthy. The central feature of Byzantine culture was Orthodox Christianity. Christian Ethics in the Byzantine Empire was not a systematic philosophical discipline but an occasional response to particular problems posed in everyday life or interpreting the Scripture. The Christian law and the Church commandments were set within the context of devotion to God but were deontological standards defining what this morality was. The highest ethical duty of a Christian was the same as the greatest commandment: love God and love your neighbor. In this paper, we are going to search for vicious and good/virtuous relationships in the teachings of the Church Fathers based on the social structure and gender relations in the Byzantine state and mainly on spouses' relations. Which was the attitude of the Church Fathers to the specific topic in the Byzantine era? Did they dare to criticize vicious actions among people like adultery, homosexuality, prostitution, and concubinage? Which was their influence on the laws of the Byzantine Empire about the status of marriage? How did they present the virtuous relations as religious attitudes against vicious actions which help the social life of married and unmarried Christians and their sexual life?
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16

Botha, P. H., and F. J. Van Rensburg. "Seksuele reinheid voor die huwelik in Korinte in die eerste eeu nC." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 52–66. http://dx.doi.org/10.4102/ve.v23i1.1199.

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Sexual purity before marriage in Corinth in the first century BC A socio-historical overview on the ethical codes within Judaism, Hellenism, and early Christianity shows that very definite codes were in place. Sexual purity within Judaism was based on two aspects, namely a property code and an ethical code. Early Christianity inherited its sexual ethics from Judaism and has reinterpreted it in the light of the Gospel. The moral status of Corinth was to a great extent the outcome of its religious and social history. The Christian community existed within these circumstances, but experienced problems in coping with the moral situation of its time. The Jewish, Graeco-Roman and Christian communities existed alongside each other in the city of Corinth and each of these groups had a code of conduct for sexual purity. It would seem that the different ethical codes for sexual purity had much in common. Virginity was a prerequisite, especially for unmarried females.
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17

Grabowski, John S. "Christian Anthropology and Sexual Ethics by Benedict M. Guevin." Thomist: A Speculative Quarterly Review 69, no. 3 (2005): 492–96. http://dx.doi.org/10.1353/tho.2005.0023.

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18

Haspel, Michael. "Christian Sexual Ethics in a Time of HIV/AIDS – A Challenge for Public Theology." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 480–501. http://dx.doi.org/10.4102/ve.v25i2.282.

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HIV/AIDS poses an enormous challenge for the Christian church in Africa. Though many congregations engage in practical social programmes addressing the medical and social problems related to HIV/AIDS often there is no adequate theological concept dealing with HIV/AIDS. This article argues that starting from biblical insights and Christian anthropology in the current situation a contextual theology adressing HIV/AIDS and a respective sexual ethics have to be developped which enables hristians to live responsibly in a time of HIV/AIDS without demonising sexuality. This, in turn, could contribute to the ethical discourse in civil society and thus foster the development of a public theology.
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19

De Bruijne, A. L. Th. "Contouren van een christelijke seksuele ethiek." Theologia Reformata 62, no. 4 (December 1, 2019): 349–67. http://dx.doi.org/10.21827/5dc3e87a60efe.

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This essay outlines the contours for Christian sexual ethics in the context of late modern concept of ‘sexuality’ and the state of affairs in current Western culture. On theological-anthropological grounds the essay distinguishes between sex and eros and proposes a definition of sexuality; basic biblical-theological themes point to a Christological-eschatological approach, including a plea for ascetism and sexual selfdiscipline. The essay then discusses a number of practical-ethical topics, including sexuality in marriage, cohabitation, masturbation, transgenderism and homosexuality.
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20

ObelenienÄ—, BirutÄ—, and Andrius Narbekovas. "Ethics of natural family planning (NFP) vs ethics of contraception." New Trends and Issues Proceedings on Humanities and Social Sciences 2, no. 3 (December 7, 2016): 21–26. http://dx.doi.org/10.18844/prosoc.v2i3.1053.

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The article analyses the moral difference between Natural Family Planning (NFP) and contraception. Problem Statement: Today one of the most frequently asked questions is the following: if contraception and NFP both have the same purpose of avoiding pregnancy, how can there be any moral difference between them. Moreover, people state that it does not make any difference which method is used, if the end and purpose are the same. In fact, proponents of contraceptives often argue that there is no moral difference between contraception and NFP and even treat NFP as a natural form of contraception. Purpose of the study: To disclose the ethical/moral difference between contraception and NFP. Research methods: Theoretical structural method was used for thorough understanding of human person as a bodily and sexual being. Comparative analysis was used to find the distinction between Christian anthropology and dualistic anthropology. Action assessment criteria were used to evaluate the difference between contraceptive action and contraceptive purpose. Findings: In order to show the moral difference between contraception and NFP, firstly thorough understanding of human person as a bodily and sexual being is given, the difference of the use of NFP and contraception in the aspect of human dignity is revealed, and then a distinction between a contraceptive action and a contraceptive will is drawn. Conclusion. The end or purpose of family planning does not make all of the various practices ethically the same. NFP is not a natural contraception; it is the ethical opposite. Keywords: Christian anthropology, dualistic anthropology; bodility; sexuality; natural family planning; contraceptive action; conjugal act.
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21

Weaver, Darlene Fozard. "Book Review: Just Love: A Framework for Christian Sexual Ethics." Theology 112, no. 868 (July 2009): 299–300. http://dx.doi.org/10.1177/0040571x0911200421.

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22

Traina, Cristina L. H. "Book Review: Just Love: A Framework for Christian Sexual Ethics." Theological Studies 68, no. 3 (September 2007): 712–14. http://dx.doi.org/10.1177/004056390706800330.

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23

Gallagher, Raphael. "Book Review: One Body: An Essay in Christian Sexual Ethics." Irish Theological Quarterly 79, no. 1 (January 13, 2014): 85–87. http://dx.doi.org/10.1177/0021140013508862a.

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24

Jung, Patricia Beattie. "Book Review: Body, Sex, and Pleasure: Reconstructing Christian Sexual Ethics." Theological Studies 56, no. 3 (September 1995): 603–5. http://dx.doi.org/10.1177/004056399505600333.

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25

Harrison, Kelby. "One Body: An Essay in Christian Sexual Ethics. By Alexander Pruss." Augustinian Studies 45, no. 1 (2014): 114–16. http://dx.doi.org/10.5840/augstudies20144518.

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26

Levering, Matthew. "One Body: An Essay in Christian Sexual Ethics by Alexander Pruss." National Catholic Bioethics Quarterly 13, no. 3 (2013): 561–64. http://dx.doi.org/10.5840/ncbq201313340.

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27

Giampietro, Anthony E. "One Body: An Essay in Christian Sexual Ethics. By Alexander Pruss." American Catholic Philosophical Quarterly 89, no. 1 (2015): 171–73. http://dx.doi.org/10.5840/acpq20158916.

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28

Spiering, Jamie Anne. "One Body: An Essay in Christian Sexual Ethics. By Alexander Pruss." International Philosophical Quarterly 54, no. 1 (2014): 115–18. http://dx.doi.org/10.5840/ipq20145415.

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29

Brittain, Christopher Craig. "On the Demonisation and Fetishisation of Choice in Christian Sexual Ethics." Studies in Christian Ethics 27, no. 2 (April 16, 2014): 144–66. http://dx.doi.org/10.1177/0953946813514008.

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30

Hain, Raymond. "One Body: An Essay in Christian Sexual Ethics by Alexander Pruss." Nova et vetera 15, no. 2 (2017): 687–91. http://dx.doi.org/10.1353/nov.2017.0033.

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31

Skrzypek, Jeremy. "Alexander R. Pruss, One Body: An Essay in Christian Sexual Ethics." Catholic Social Science Review 19 (2014): 244–46. http://dx.doi.org/10.5840/cssr20141919.

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32

Vacek, Edward V. "Homosexuality: The Test Case for Christian Sexual Ethics. James P. Hanigan." Journal of Religion 69, no. 4 (October 1989): 610. http://dx.doi.org/10.1086/488260.

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33

Yonan, Jonathan. "Just Love: A Framework for Christian Sexual Ethics (review)." Journal of the History of Sexuality 20, no. 2 (2011): 402–5. http://dx.doi.org/10.1353/sex.2011.0033.

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34

Mescher, Marcus. "Reenvisioning Sexual Ethics: A Feminist Christian Account, by Karen Peterson-Iyer." Journal of the Society of Christian Ethics 43, no. 1 (2023): 227–28. http://dx.doi.org/10.5840/jsce202343112.

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35

Kiel, Yishai. "Dynamics of Sexual Desire: Babylonian Rabbinic Culture at the Crossroads of Christian and Zoroastrian Ethics." Journal for the Study of Judaism 47, no. 3 (September 28, 2016): 364–410. http://dx.doi.org/10.1163/15700631-12340455.

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The article examines the inherently dialectical view of sexuality reflected in Babylonian rabbinic culture, which differentiates the sexual act, consisting of the indivisible elements of procreation and sexual gratification, from notions of sexual desire. On the one hand, the Babylonian Talmud accentuates the relative role of both male and female sexual gratification in the sexual act, but, on the other hand, it expresses a pessimistic view of the sexual urge, which is reified as part and parcel of the demonic realm. This dialectical perception is resolved in Babylonian rabbinic culture through a paradoxical mechanism that seeks to extinguish sexual desire via marital sex. The article situates different aspects of this distinctive construction of sexual desire in the context of contemporaneous Christian and Zoroastrian views. First, the Babylonian rabbinic mechanism is contextualized with the Pauline view of marital sex as a therapy for those “aflame with passion” (1 Cor 7:9) and its reception in patristic literature. Second, the Babylonian rabbinic dialectic of sex and desire is viewed in the light of a similar bifurcated perception evident in the Pahlavi tradition: while Zoroastrianism advocated full-fledged marital relationships from its very inception, an important strand in the Pahlavi tradition expresses an ambiguous view of sexual desire, which is linked in various ways to the demonic sphere.
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36

Ashwin-Siejkowski, Piotr. "Plato in Bad Company? Plato’s Republic (588b–589b) in the Nag Hammadi Collection: A Re-Examination of Its Background." Gnosis: Journal of Gnostic Studies 5, no. 2 (September 8, 2020): 172–87. http://dx.doi.org/10.1163/2451859x-12340092.

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Abstract The Coptic translation of a passage from Plato’s Republic (588b–589b) found in the sixth Codex of the Nag Hammadi collection has received very limited academic attention in comparison with other tractates from the same Codex. This paper argues that placing this passage within Clement of Alexandria’s polemic with Christian Platonists Carpocrates and his son Epiphanes, may provide a fresh and insightful comment on the use of Republic, with its anthropology and ethics among various second-century Christian teachers. This passage allegorizes various passions within the human soul and warns against injustice. According to Clement of Alexandria the subject of justice, or righteousness, was one of the subjects which attracted the attention of Epiphanes. I propose that the origin of the Coptic passage goes back to the second-century effort to assimilate Platonic ideas about the human soul into Christian ethics. Although various apologists accused Carpocrates and Epiphanes of sexual immorality, I focus on the possibility that Christians with Platonic tendencies were exploring the nature and power of human passions and considering how they could be controlled. The place of the excerpt in the Nag Hammadi collection is not coincidental but goes along other mythological and didactic treatises within.
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37

Varacalli, Thomas F. X. "In Defense of Christian Exceptionalism." Catholic Social Science Review 25 (2020): 43–50. http://dx.doi.org/10.5840/cssr20202526.

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Steven D. Smith persuasively shows that paganism and Christianity are in a culture war that spans two thousand years. Throughout his book, he shows that Christianity is the exceptional religion in three ways. First, Christianity is more authentically open to philosophy than paganism. Second, Christianity does not sacralize the State. Third, Christianity provides a more fulfilling understanding of sexual ethics. Despite the exceptionalism of Christianity, it is currently facing a significant challenge from a renewed and secularized paganism. This secularized paganism is attractive due to the fallibility of human nature. However, Christianity’s theology and intellectual tradition provide meaningful answers and rebuttals to paganism’s more sensual claims.
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38

May, William E. "Just Love: A Framework for Christian Sexual Ethics by Margaret A. Farley." National Catholic Bioethics Quarterly 8, no. 4 (2008): 793–97. http://dx.doi.org/10.5840/ncbq20088420.

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39

Guevin, Benedict M. "One Body: An Essay in Christian Sexual Ethics by Alexander R. Pruss." Thomist: A Speculative Quarterly Review 80, no. 3 (2016): 485–89. http://dx.doi.org/10.1353/tho.2016.0034.

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40

Vinten, Gerald. "Just Love: A Framework for Christian Sexual Ethics ? By Margaret A. Farley." Reviews in Religion & Theology 14, no. 3 (July 2007): 404–7. http://dx.doi.org/10.1111/j.1467-9418.2007.00350_8.x.

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41

Harvey, A. E. "Just Love: A Framework for Christian Sexual Ethics. By MARGARET A. FARLEY." Journal of Theological Studies 58, no. 2 (October 1, 2007): 795–97. http://dx.doi.org/10.1093/jts/flm057.

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42

Zimmermann, Armin. "Towards a New Christian Sexual Ethics in the Light of Hiv/Aids." International Review of Mission 93, no. 369 (April 2004): 255–69. http://dx.doi.org/10.1111/j.1758-6631.2004.tb00457.x.

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43

Yeager, D. M. "Just Love: A Framework for Christian Sexual Ethics. By Margaret A. Farley." Journal of the American Academy of Religion 77, no. 3 (August 23, 2009): 751–55. http://dx.doi.org/10.1093/jaarel/lfp050.

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44

Leal, Dave. "Book Review: Alexander Pruss, One Body: An Essay in Christian Sexual Ethics." Studies in Christian Ethics 28, no. 1 (February 2015): 120–24. http://dx.doi.org/10.1177/0953946814555320e.

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45

King, Fergus J. "Tragedy and Ethics: Responding to the Crisis of Historic Sexual Abuse." Anglican Theological Review 99, no. 3 (June 2017): 461–77. http://dx.doi.org/10.1177/000332861709900303.

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Issues of child sexual abuse currently loom large in the life of a number of churches. This article draws on the insights of the late Donald MacKinnon, who viewed tragedy as a vital component of ethical reflection, to explore the human dimensions of a Christian response to abuse in such a way that the needs of survivors are paramount, perpetrators are challenged by the message of God's unconditional love to repentance and transformation, and churches and institutions do not put their corporate needs over those of individuals and families.
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46

Willey, Robin. "The Evangelical Sexual Marketplace: An Ethnographic Analysis of the Exchange and Conversion of Erotic Capital in an Evangelical Church." Canadian Journal of Family and Youth / Le Journal Canadien de Famille et de la Jeunesse 5, no. 1 (February 12, 2013): 1–37. http://dx.doi.org/10.29173/cjfy18946.

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Since the development of the early church, sexual ethics and the regulation of heterosexual relationships have been integral parts of Christian religious practice. Evangelical Christian communities are no exception to this pattern of regulation. In particular, this article makes three key arguments regarding Evangelical sexual practices. First, heterosexual relationships and marriage have become one of the most important (if not the most important) aspects of Evangelical religious and social practice, surmounting both Baptism and the Eucharist. Second, those in the Evangelical sub-culture tend to find several qualities more or less attractive in a potential mate, some of which differ from those outside the sub-culture. Finally, within many Evangelical churches a defined social space—a sexual marketplace—exists where individual agents exchange and convert this commodity, among others, to attract potential marital partners. The author derives these conclusions from the ethnographic observations and interviews he conducted while attending an urban Canadian Pentecostal Church in 2009 and 2010.
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47

Yip, Lai-Shan. "Appeal to Women’s Experience in Ethics: Lessons from Feminism and the Challenge from Postcolonial Critique." Feminist Theology 30, no. 1 (September 2021): 52–66. http://dx.doi.org/10.1177/09667350211031180.

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Appeal to women’s experience for moral delineation in theological ethics has been perplexed by the issue of cultural diversity and colonialism as raised by postcolonial critique. This paper aims to examine the debates from Third-World feminism and Christian feminism in dealing with difference and solidarity, leading to the call for contextual analysis and related power mappings. Margaret A. Farley’s proposal for sexual ethics in Just Love will then serve as an example to discuss how the search for common morality among cultural diversity may prevent or reinforce colonial agendas and other privileges.
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48

Malo, Yusak, and Lidia Susanti. "Pengaruh Metode Pembelajaran Diskusi pada Pelajaran Etika Kristen terhadap Karakter Mahasiswa." DIDAKTIKOS: Jurnal Pendidikan Agama Kristen 3, no. 2 (December 16, 2020): 84–90. http://dx.doi.org/10.32490/didaktik.v3i2.44.

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Ethics is a teaching standard regarding the rules that must be upheld so that it has a big impact on the development of one's behavior or actions in everyday life. Character is a value that must be possessed by a person and from that value becomes one's standard of judging what is right to do. One of the problems related to ethics and character is sexual relations that lead to or result in pregnancy. The teaching of Christian ethics and character (especially sex education) needs to be taught attractively according to the cognitive abilities of students from Sumba. The purpose of this study was to determine the effect of the discussion learning method on the Christian Ethics of Sex Education on the character of students in Sumba in Malang. The research used in this research is a quantitative experimental research type. This experimental research, in the form of a Quasi-experiment design. This type of research cannot control the condition of the independent variables using treatment measures. The correlation value of 0.441 shows that there is a positive and strong relationship between Christian ethics and Christian character and the significance (Sig. 2-tailed) of Christian ethics with Christian characters is as large as 0.004.AbstrakEtika merupakan standar pengajaran mengenai aturan-aturan yang harus ditegakkan, sehingga mempunyai dampak yang besar bagi perkembangan perilaku atau tindakan seseorang dalam kehidupan sehari-hari. Karakter merupakan suatu nilai yang harus dimiliki oleh seseorang dan dari nilai tersebut menjadi standar seseorang menilai apa yang benar untuk dilakukan. Salah masalah yang berhubungan dengan etika dan karakter ialah hubungan seks yang berujung atau berakibat pada kehamilan. Pengajaran etika Kristen dan karakter (terkhususnya pendidikan seks) perlu diajarkan dengan menarik sesuai dengan kemampuan kognitif mahasiswa asal Sumba. Tujuan dari penelitian ialah untuk mengetahui pengaruh metode pembelajaran diskusi pada pelajaran Etika Kristen Pendidikan Seks terhadap karakter mahasiswa Sumba di Malang. Penelitian yang diguna-kan dalam penelitian ini adalah jenis penelitian kuantitatif eksperimen. Penelitian eksperimen ini, dalam bentuk Quasi eskperiment design. Jenis penelitian yang tidak dapat mengontrol kondisi variabel independen yang menggunakan tindakan perlakuan. Nilai korelasi 0,441 angka ini menunjukan bahwa adanya hubungan positif dan kuat antara etika Kristen dengan karakter Kristen serta didapatkan signifikansi (Sig. 2-tailed) etika Kristen dengan karakter Kristen sebebsar 0,004.
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49

Kim, Hye–ryung. "The Age of #Me Too Movement : Criminal Nature of Sexual Violence and New Criteria for Christian Sexual Ethics." Korean Journal of Christian Studies 111 (January 31, 2019): 269–93. http://dx.doi.org/10.18708/kjcs.2019.01.111.1.269.

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Cho, Seong-Cheol, and Seung-Ae Ham. "Behavioral Changes of Sexual Minority and a Christian Ethics Implication: Based on Game Theory." Christian Social Ethics 36 (December 31, 2016): 213–41. http://dx.doi.org/10.21050/cse.2016.36.07.

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