Relevant bibliographies by topics / Christianity - Christian Life - Sexuality

Contents

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

Academic literature on the topic 'Christianity - Christian Life - Sexuality'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Christianity - Christian Life - Sexuality"

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Mondry, Henrietta. "Synthesizing Religions: Vasily Rozanov’s “Phallic Christianity”." Religions 12, no. 6 (June 9, 2021): 430. http://dx.doi.org/10.3390/rel12060430.

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Vasily Rozanov was one of the first Russian writers of the fin de siècle to create a nexus between the study of the history of world religions and the history of sexuality. He viewed Christianity’s asceticism as a source of the disintegration of the contemporary family. This article examines Rozanov’s strategy to synthesize religions and to use pre-Christian religions of the Middle East as proof of common physical and metaphysical essence in celestial, human, animal, and mythological human/animal/divine bodies. I argue that while his rehabilitation of the physical life by endowing it with religious value was socially positive, his self-proclaimed “mission of sexuality”, when politically motivated, was manipulative and incorporated the notion of the atavistic ‘survivals’. In conclusion, I explain that Rozanov’s monistic search for the divine in the physical body as well as his strategy to synthesize religions were additionally driven by his personal doubts in the preeminence of Christian eschatology.
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Boone, N. S. "D. H. Lawrence’s Theology of the Body: Intersections with John Paul II’s Man and Woman He Created Them." Religion and the Arts 18, no. 4 (2014): 498–520. http://dx.doi.org/10.1163/15685292-01804002.

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This article examines the philosophical foundations of both D. H. Lawrence’s sexual ethics and the “theology of the body” developed by Pope John Paul II. Although Lawrence is often viewed, rightly in most cases, as a critic of Christianity, and even though his work has been scorned or outright banned by Christian groups over the years, Lawrence’s overarching view of life in his later years was remarkably amenable to Catholic Christianity. Linking Lawrence with Christian and even Catholic thought is not unique, as two books from the 1950s make claims very similar to mine. But these critical works are almost six decades past, and this article primarily contributes to this earlier criticism by aligning Lawrence with the theology of sexuality developed by Pope John Paul II. Though the Pope and Lawrence do differ on some points, they do not differ substantially in their philosophical stances regarding the mind/body relationship or the absolute necessity of full reciprocity in sexual intercourse. This essay does not claim that Lawrence was a Catholic, or even a Christian, or that if he had lived longer he would have converted to Catholicism. In his own mind, he had made a clean break with Christianity. But as some of his late essays extol the virtues of the Catholic Church’s development of the sacrament of marriage, Lawrence may not have been surprised to see how thoroughly his thoughts on sex and marriage align with those of the late Pope.
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Asuzu, M. C. "Sex Education: A Weapon of Mass Destruction?" Linacre Quarterly 67, no. 2 (May 2000): 41–56. http://dx.doi.org/10.1080/20508549.2000.11877575.

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Education has rightly been understood as fundamentally good for man. In this regard, education is taken in the correct sense both of information and of formation of man, especially of the younger generations. It helps them to achieve the utmost good, individually and societally. Therefore, education concerns the proper nature and good of man. Once these are misunderstood, education will be ill-conceived and ill-delivered. Man's sexuality as the sum total of what makes him male or female in each case is an important component of his nature – physical and metaphysical. It deserves study and education. That aspect of man's sexuality that has to do with physical genital intercourse constitutes a mere 10 to 15% of his sexuality. 1 It is, however, the most emotive, delicate, and educationally troublesome aspect of man's sexuality. There has, therefore, been continuing concern that education in this aspect of man requires the most careful and culturally correct environment, tools, and methods. Some societal value systems understanding of man is exclusively physical and organic (in other words, merely materialistic), denying the metaphysical and seeing the purpose of life as nothing more than pleasure. Secular humanism is one such. For this system to take hold of sex to “educate” on it is surely a prescription for disaster, that is, for man as a created “Homo sapient.” Overcoming the problem of the current secular humanist sex education onslaught should be facilitated by a proper understanding of the value base and value indoctrination of secular humanism. With that, there can be healthy efforts to limit secular humanism to the circles where it rightly belongs, in a free and multicultural world. But the other value systems, particularly Christianity, should make more meaningful progress by going beyond mere objection to secular humanism. Christianity should develop its own educational materials for both home and internal group education. Furthermore, it should also develop programs for an entire public education in these matters, with content that presents their own theistic ideal together with the secular humanist one in a factual and balanced manner. Since the days of Marie Stoops. Bertrand Russell, Havelock Ellis, and Margaret Sanger, the secular humanists have imposed unethically on everyone through the media (and eventually the schools). Christians should find the resources and personnel to promote their ideals, much as the secular humanists have done for nearly a century. Without them doing so, it will be nearly impossible to overcome the secular humanists, in my humble opinion. The theists’ appropriate sexuality education will surely not be a weapon of mass destruction, as the secular humanist model has been, but indeed a most needed service in the present world.
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Havryliuk, Tetiana. "Theology of incarnation - the latest word about the freedom of Greek Orthodox thought." Ukrainian Religious Studies, no. 88 (September 24, 2019): 14–22. http://dx.doi.org/10.32420/2019.88.1329.

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The article analyzes the key issues of the theology of the modern Greek theologian Chrysostomos Stumulis. Emphasizing the need for the development of Orthodox thought and a clear definition of its place and role in the modern world, the theologian raises issues that are a definite taboo not only for Orthodoxy, but for Christianity as a whole. The problem of the correlation of Eros love and Agape love acquires a new interpretation from theologian, which reveals new horizons for the creation of the latest Christian anthropology. In this context, the view of the theologian is revealed on the relationship between the key anthropological categories of Christianity - faith, love and freedom. Violation of their interaction generates a distorted embodiment of these qualities, which necessitates degradation both of society and of man. The theologian emphasizes that the inability of the Church for millennia to boldly raise the question of the nature of Eros and give him a worthy place in the nature of incarnation limits both the Church and the understanding of Christ. Modern theological thought must respond to problems that are too acute in society, despite the fact that they can be a challenging task for Orthodoxy. The ability of theology to respond to them, generates a "high risk" theology, which has the determination to speak and show the morbidity of an idealized past, dare to point out that some aspects of universally accepted truths are obsolete. The formation of a culture of embodiment is the basis upon which the theologian develops the Theology of the Word of the Flesh. Spirituality, which denies incarnation, in the opinion of the author, appears as pastoral idolatry and leads to dehumanization of society. Understanding the culture of theology as a manifestation of the culture of the flesh, as an expression of all aspects of human life in the perspective of their transformations through the Person of the Incarnate, appears as a continuation and expansion of creation. Love requires the adoption of matter and the human body. Only in this sense disclosure of a human as a Person, in the full extent of his creative spirit. Holistic understanding and a fair assessment of love - eros describes it as an opportunity for revelation and knowledge of both human personality and divine. Violating questions of love, sexuality, desire and satisfaction, the theologian indicates that they have not only anthropological nature, but are a holistic manifestation of the essence of the church body. Consequently, the accusation of Eros by Orthodox theologians points to an inhuman society, full of objections and accusations in human existential self-consciousness. The theologian draws attention to the need for theological discourse in the 21st century in the context of the formation of modern anthropology, in the aspect of disclosure of its completeness, which was lost in the abolition of theology.
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Woodill, Sharon. "Christianity and Sexuality." Girlhood Studies 11, no. 2 (June 1, 2018): 127–29. http://dx.doi.org/10.3167/ghs.2018.110210.

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Kern, Stephen. "Modernist Ambivalence about Christianity." Renascence 73, no. 1 (2021): 57–75. http://dx.doi.org/10.5840/renascence20217315.

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Kern argues that the responses of Friedrich Nietzsche, James Joyce, André Gide, D. H. Lawrence, and Martin Heidegger to Christianity made up a Weberian ideal type. Accordingly: They all were raised as Christians but lost their faith when they began university studies. They all criticized the impact that they believed the anti-sexual Christian morality, with its emphasis on sin, had had, or threatened to have, on their love life. For that reason they were militantly anti-Christian but also ambivalent about Christianity. They worked to replace the loss of Christian unity with non-Christian unifying projects in literature and philosophy. Virginia Woolf, who was raised as an atheist, conformed to many of these elements of the ideal type but added another in criticizing the fragmenting patriarchal society that supported the dominant patriarchal Church of England. She envisioned new man-womanly and woman-manly types who could cultivate their understanding and love for one another in less polarizing and more humanizing ways.
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Oliver, Marcia. "Transnational Sex Politics, Conservative Christianity, and Antigay Activism in Uganda." Studies in Social Justice 7, no. 1 (November 19, 2012): 83–105. http://dx.doi.org/10.26522/ssj.v7i1.1056.

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In October 2009, a private member introduced the Anti-Homosexuality Bill to Uganda’s Parliament for consideration. This article analyzes the Bill within a broader context of transnational antigay activism, specifically the diverse ways that antigay activism in Uganda is shaped by global dynamics (such as the U.S. Christian Right’s pro-family agenda) and local forms of knowledge and concerns over culture, national identity, and political and socio-economic issues/interests. This article lends insight into how transnational antigay activism connects to and reinforces colonial-inspired scripts about “African” sexuality and the deepening power inequalities between the global North and South under global neoliberalism, and raises some important questions about how the racial and gender politics of the U.S. Christian Right’s pro-family agenda travel and manifest within the Ugandan context.
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Di Berardino, Angelo. "Women and Spread of Christianity." Augustinianum 55, no. 2 (2015): 305–36. http://dx.doi.org/10.5840/agstm201555225.

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Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husbands and children. Then, as now, grandmothers and mothers were the vehicles of transmission of the Christian faith, in as much as they taught to the children their first prayers and the foundational elements of the faith.
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Viktorov, M. "Angiography of early Christianity in Chersonesos." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 6–10. http://dx.doi.org/10.33920/nik-01-2003-01.

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This paper is devoted to the life of Christian ascetics, whose spiritual feat was of great importance for the life of Crimean societies in the first centuries after the birth of Christ. It is emphasized that the Holy equal-to-the-apostles Prince Vladimir was Baptized in the land where the seeds of Christianity were already sprouted. In the Crimea of the early Christian period, Clement of Rome, Martin the Confessor, and the bishops of Kherson, Basil, Ephraim, Eugene, Epherius, Agathodorus, Elpidius, and Capito, left a gracious mark.
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Seo, Anna. "Xu Guangqi’s Thought On Supplementing Confucianism With Christianity." Lingua Cultura 6, no. 1 (May 31, 2012): 108. http://dx.doi.org/10.21512/lc.v6i1.398.

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Xu Guangqi is one of the most influential Chinese scholars who accepted Christian faith during the late Ming dynasty. His idea of “supplementing Confucianism and replacing Buddhism by Christianity” had great impact on the development of Christianity in China. His idea, however, has often been accused of syncretism, and genuineness of his Christian faith has been put into question. Some argue that his theology lacks Christology. Others suggest that his ultimate goal was to achieve the Confucian political ideals through adopting some of the Christian moral teachings. Through the analysis of Xu Guangqi’ works and life, we find that he accepted all the essential Christian doctrines and Christology is the core of his understanding of “Tianzhu”. His view on Confucianism itself istransformed through Christian perspective. In his new understanding, the ultimate goal of Confucianism is to serve and to worship “Tianzhu”，same as Christianity. The ultimate problem of life is to save one’s soul.Xu Guangqi considered his scientific works as a way to propagate Christian faith,since science was seen as an integral part of Christian thought and practice. His idea of “supplementing Confucianism by Christianity” integrated Confucianism into the overarching framework of Christian thought.
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Dissertations / Theses on the topic "Christianity - Christian Life - Sexuality"

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Pritchett, Megan. "“I’m a Jesus feminist”: Understandings of Faith, Gender, and Feminism Among Christian Women." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/459.

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The emergence of the Christian Right and the feminist movement in the mid-to-late 20th century have had a significant impact on the political, psychological, and social landscape of the U.S., and this is especially true for Christian women who sit at the cross-roads of these movements. To understand the context surrounding this group, I examine different areas of sociological literature: the primacy of gender and religion in identity formation, Christian marriage and gender roles, the “culture wars” of the Christian Right, and a brief overview of feminist theory. Utilizing qualitative research methods, I interviewed 13 self-identified Christian women to learn how they understood their female and Christian identities, as well as how they negotiated gender roles. Participants were also asked to share their definition and identification with feminism (or lack of identification). A short quantitative survey followed the interview. Themes that emerged from this research include idealized understandings of faith and self, complex and contradictory practice, and rejection of labels. Through self-definition, participants were able to navigate away from stereotypes and communicate their beliefs as they related to their experience.
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Burgess, Sarah Stewart. "Divine fluidity: shifts of gender and sexuality in conservative Christian communities." Pomona College, 2009. http://ccdl.libraries.claremont.edu/u?/stc,60.

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This thesis draws on ethnographic research from three communities of conservative Christian women who find empowerment and agency through their religious traditions. Two communities are politically active, outspoken women who also believe strongly in "traditional" roles for women, and one community idealizes conservative standards of sexuality while accepting women who work as sex workers. These women did not view their positions as contradictory, rather, they used religious beliefs and religious practices to enact, embody or explain their complex genders and sexualities. This thesis draws on ethnographic, feminist and queer theories while showcasing the diversity within a movement largely believed to be monolithic. The researcher aims to encourage more dialogue between liberal feminists and conservative Christians.
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Koch, Gerry Conrad. "Evaluating the effectiveness of a discipleship seminar program at Valley Community Baptist Church." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Johnson, Robert Steven. "Life development at Central Christian Church, Mesa, Arizona." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Miller, Philip L. "Growing up in Christ." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Flanary, II Johnny Ray. "On Being Gay and Christian." Digital Commons @ East Tennessee State University, 2001. https://dc.etsu.edu/etd/148.

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This thesis deals with being gay and Christian in the United States, the history of the beginnings of the Gay Rights Movement, and the past thirty years since the Gay Rights Movement. In order to gain a better understanding of the subject, twelve Christian denominations were investigated to analyze their positions on homosexuality, gays in the church, same-sex marriages, and their willingness to allow gays to be ordained as Priests, Ministers, or to hold offices in the church.
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Coats, David A. "Life touches life : the discipleship ministry of Northland Baptist Bible College /." Northland Baptist Bible College, 2005. http://www.nbbc.edu.

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Thesis (D.Min.)--Central Baptist Theological Seminary, 2005.
Computer printout. At time of cataloging, Dr. Coats is Dean of Men at Northland Baptist Bible College. Includes bibliographical references (leaves 154-158).
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Schnelle, Heath McKay. "Dietrich Bonhoeffer's view of Christian community yesterday and today /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Scott, David I. "Revisioning transformation : towards a systematic proto-evangelical paradigm of the Christian life." Thesis, University of Wales Trinity Saint David, 2016. http://repository.uwtsd.ac.uk/651/.

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Within the contemporary church, usage of the term transformation has become commonplace. However, the way it is understood is often misguided. This study provides an original synthesis that points the church towards the need to express and live out a full, integrated, effectual and distinctly Christian vision of transformation. Self-identified “evangelicals” continue to explore the possibility of authentic transformation. There is now a proliferation of perspectives on the nature and process of Christian formation, some of which attempt a revision through ecumenical “ressourcement” or interdisciplinary methods. These often-conflicting approaches leave a landscape characterised by pluralism, division, fragmentation, confusion, relativism, individualism, pragmatism and subjectivism. Although evangelicalism is seen by some as a restorationist movement that seeks to draw the church back towards a prototypal faith, self-identified “evangelicals” clearly exhibit differences in their beliefs and practices. Both the absence of a common, coherent and integrated vision, and the lack of transformation itself, are often simply accepted and affirmed. In this thesis, it is argued that the only way to move towards the possibility a cohesive, integrated, broad, effectual and distinctly Christian vision of transformational theology, is through an approach that is grounded in rationallinguistic truth. Such a method is typified by J. I. Packer. His approach to integrating the concerns of theology and spirituality is used as the initial basis towards pursuing a “proto-evangelical” approach to Christian formation. In order to determine the breadth of Packer’s approach, he is brought into dialogue with Maximus Confessor. This critical conversation between two “theologians of the Christian life” allows exploration into the scope and diversity of a distinctly Christian view of transformation, and the seeking out of common characteristics in its nature and practice. This all provides a solid basis upon which to be able to outline an original synthesis.
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Dobrovolny, Mary Kay. "Daring to follow in the way of Jesus discipleship and an ethic of risk in the Gospel of Mark /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Books on the topic "Christianity - Christian Life - Sexuality"

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Debra, Evans, ed. The Christian woman's guide to sexuality. Wheaton, Ill: Crossway Books, 1997.

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Deborah, Strubel, ed. Single, whole and holy: Christian women and sexuality. Camp Hill, Pa: Horizon Books, 1996.

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1958-, Glahn Sandra, ed. The contraception guidebook: Options, risks, and answers for Christian couples. Grand Rapids, Mich: Christian Medical Association, 2005.

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Clapp, Steve. Dating, marriage, and sexuality: A guide for Christian youth. Peoria, Ill. (P.O. Box 3736, Peoria 61614): Wesley Kolbe, 1986.

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Jackson, Chris. The Black Christian singles guide to dating and sexuality. Grand Rapids, Mich: Zondervan Pub. House, 1999.

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Restoring broken vessels: Confronting the attack on female sexuality. Detroit, MI: Dabar Pub., 1995.

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Talking together about love & sexuality. Minneapolis, Minn: Bethany House Publishers, 1985.

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Murphy, Max. Guy stuff: Dating and sexuality. St. Louis, MO: Concordia Pub. House, 2002.

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In God's image: Young children and sexuality : parent's guide. Louisville, Ky: Witherspoon Press, 1998.

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Teen spirit: The ultimate family manual : a spiritual approach to sexuality & your teen. 2nd ed. Weston, Fla: Teen Spirit, 1999.

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Book chapters on the topic "Christianity - Christian Life - Sexuality"

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Draper, Paul. "Christian Theism and Life on Earth." In The Blackwell Companion to Science and Christianity, 306–16. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118241455.ch27.

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Vondey, Wolfgang. "Conclusion: Christianity and Renewal—A Plea for Interdisciplinarity." In The Holy Spirit and the Christian Life, 217–25. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375995_13.

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Martinsson, Lena. "1 May: Muslim Women Talk Back—A Political Transformation of Secular Modernity on International Workers’ Day." In Pluralistic Struggles in Gender, Sexuality and Coloniality, 81–111. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47432-4_4.

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Abstract 1 May 2017 hundreds of Muslim women wearing the veil took part in an International Workers’ Day demonstration in Gothenburg. The Swedish modernity project places a strong value on the idea of secularism. However, while secularism and Christianity become inseparable and part of the imagined Swedish community, Islam and Judaism are excluded from the Swedish and European centre. An EU verdict that sparked the idea of a 1 May demonstration is one example of this historical process. Muslim women wearing the veil are not counted in the modernist work of gender equality in Europe and Sweden. This example is especially serious, and violent, in Sweden, where gender equality is understood as a national quality. This version of modernity offers a bright future for the hegemonic centre and requires others to assimilate. The hundreds of Muslim women in the demonstration challenged the notions that modernity and Swedish gender equality must, by definition, be secular/Christian. The women—who addressed themselves as important historical political subjects—performed through the demonstration a decolonial alternative to the story of Swedish anti-religious modernity. The existence of more than one linear path to gender equality undermines the narrative of colonial modernity and Swedish white exceptionalism.
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Keown, Damien. "4. Sexuality and gender." In Buddhist Ethics: A Very Short Introduction, 48–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198850052.003.0004.

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Is Buddhism more permissive about sex than Christianity? ‘Sexuality and gender’ points out that, contrary to popular belief, Buddhist societies tend to be conservative and even prudish. Marriage is seen as inferior to a life of celibacy. While Buddhism lacks the Christian focus on procreation, classical teachings—reiterated by the Dalai Lama—appear to favour reproductive over non-procreative sexual acts. Homosexuality and transgenderism are not prohibited by Buddhist teachings and are sometimes seen as the result of a past life’s gender asserting itself in the present. Historically, the Buddhist approach to non-standard genders and sexual practices has been one of ‘tolerance yet unacceptance’. Several Buddhist communities and leaders have been associated with sex scandals in recent decades.
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Park, Jin Y. "Between Light and Darkness (1896–1920)." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0002.

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Chapter 1 deals with Kim Iryŏp’s childhood and young adult life. Iryŏp was a daughter of a Christian pastor and his wife. She was raised as a faithful Christian, envisioning her future as a Christian missionary. During her teenage years, questions on Christian doctrines eventually led her to lose faith in Christianity. In the 1920s, she actively engaged with women’s movements in Korea, at the forefront of the group known as the New Women. She found society’s control of feminine sexuality in the name of virginity and chastity a visible form of gender discrimination in Korean society and demanded sexual freedom, as well as free love and free divorce. Behind this glitzy life as a public figure, her private life was marked by a series of death in her family that made Iryŏp felt the existential loneliness as the condition of her existence.
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Gerber, Lynne. "We Who Must Die Demand a Miracle." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0014.

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In the 1980s and 1990s, gay religious leaders and communities faced a challenge that stretched their physical, emotional, spiritual, and theological resources past their limits. The emergence of AIDS forced them to address the familiar challenges of integrating sexuality and faith in a new—life or death—context. It would prove a critical testing ground for whether and how the radical experiment of explicitly gay religiosity could sustain people and communities “in trouble.” This chapter tells the story of how one gay-identified congregation, Metropolitan Community Church in San Francisco, and its pastor drew on a combination of liberation theology, LGBT literature, and what David Halperin calls a “queer sensibility” to forge gay religious life in a time of both immense possibility and immense suffering and loss. It does so by looking at one moment in the church’s life—the sermon given by the congregation’s minister on Christmas Eve of 1989—and using it as a lens to examine how liberation theology and LGBT literature were brought to bear on this particular moment in the AIDS crisis in order to make gay Christianity a usable tradition in a time of crisis and change.
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Kaoma, Kapya. "The African Christian Family Life." In Anthology of African Christianity, 1055–60. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.154.

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Djomhoue, Priscille, and Paulin Poucouta. "The African Christian Family Life." In Anthology of African Christianity, 1051–54. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.153.

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Wilfred, Felix, and Sharon A. Bong. "Gender, Sexuality, and Christian Feminist Movements in Asia." In The Oxford Handbook of Christianity in Asia. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199329069.013.0012.

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Kim, Sung-Hae. "Contribution of Confucian rites (li) to Christian liturgical life." In Confucianism and Christianity, 67–90. Routledge, 2020. http://dx.doi.org/10.4324/9780429342448-7.

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Conference papers on the topic "Christianity - Christian Life - Sexuality"

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Aritonang, Hanna Dewi, Bestian Simangunsong, and Adiani Hulu. "Love Your Enemy: A Christian Response to Embrace Others." In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.240.

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This article addresses the issue of conflict between religious communities that cause enmity amid society. Hostilities must be overcome and resolved in accordance with the call of Christianity to live in love and peace. The study used the qualitative paradigm as the method of the research and the descriptive-analyses as the writing method by describing the research problems based on data collected from related publications.One of the powerful messages of Jesus's teaching is "Love your enemies." It’s one of the greatest challenges in life. Jesus Christ gave an important doctrine about loving the enemy because love is more powerful than evil, hurtful deeds. Loving the enemy means canceling hostilities and violence, but instead, it promises acceptance of each other. The title of this study is "love your enemies": A Christian Response to Embrace Others. As the title of this study is "love your enemies," the reason for the selection of this article is because the author sees that "loving the enemy is a commandment from God that must be obeyed. This research question emphasizes how to realize "loving the enemy" amid hostility. This paper argues that Jesus's command to love the enemy is a proper Christian lifestyle choice in the midst of hostility. We use CS Song thoughts, which elaborated with other scholars' views on theology, loving, and embracing others. The purpose of the research was to gain understanding and build a theological reflection on Jesus' commandment to love the enemy. In this article, we first briefly discuss the portrait of life among religious people in Indonesia. Secondly, we discuss the conflict between religious people in Indonesia. Finally, we apply the command of Jesus to love our enemy as a Christian lifestyle in the midst of hostility to construct harmony amid hostility. We propose the command of Jesus to ‘love your enemy’ as a response to establishing sustainable peace by embrace others. Finally, the Christians must become a loving community because God so loved us, and we also ought to love and embrace others.
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