Christianity
- Introduction
- The church and its history
- The essence and identity of Christianity
- The history of Christianity
- The primitive church
- The internal development of the early Christian Church
- Relations between Christianity and the Roman government and the Hellenistic culture
- The early liturgy, the calendar, and the arts
- The alliance between church and empire
- Theological controversies of the 4th and 5th centuries
- Liturgy and the arts after Constantine
- Political relations between East and West
- Literature and art of the “Dark Ages”
- Missions and monasticism
- The Photian schism and the great East–West schism
- From the schism to the Reformation
- Christianity from the 16th to the 20th century
- Contemporary Christianity
- Christian doctrine
- The nature and functions of doctrine
- Scripture and tradition: the apostolic witness
- Evangelism: the first teaching about the God of Jesus Christ
- Catechesis: instructing candidates for baptism
- Liturgy: the school and feast of faith
- Ethics: obeying the truth
- Aversion of heresy: the establishment of orthodoxy
- Apologetics: defending the faith
- Restatement: respecting language and knowledge
- Inculturation: respecting places and peoples
- Dogma: the most authoritative teaching
- Consensus: patterns of agreement
- Theology: loving God with the mind
- Symbolics: creeds and confessions
- Development: the maturation of understanding
- Schism: division over substantial matters
- Controversy: fighting over the faith
- Ecumenism: speaking the truth in love
- God the Father
- God the Son
- God the Holy Spirit
- The Holy Trinity
- Anthropology
- What it is to be human
- The human as a creature
- The human as the image of God
- Human redemption
- The problem of suffering
- The resurrection of the body
- Progressive human perfection
- The “new man”: The human being in the light of Christ
- The “reborn human”
- Human liberation
- Joy in human existence
- The charismatic believer
- Christian perfection
- Fellow humans as the present Christ
- The church
- Church tradition
- Eschatology
- Expectations of the Kingdom of God in early Christianity
- Expectations of the Kingdom of God in the medieval and Reformation periods
- Expectations of the Kingdom of God in the post-Reformation period
- The role of imminent expectation in missions and emigrations
- Eschatological expectations and secularization
- Concepts of life after death
- Aspects of the Christian religion
- Christian philosophy
- Christian mysticism
- Christian myth and legend
- The Christian community and the world
- The relationships of Christianity
- Christian missions
- Ecumenism
- Christianity and world religions
- Related
- Contributors & Bibliography
- Year in Review Links
Ethics: obeying the truth
Christians acknowledge not only a duty to announce the gospel, profess the faith, and worship God but also to live their entire lives according to God’s will. Being God’s people means following God’s law, which means walking in the way of truth (Psalm 25:4–5; 86:11) and obeying it (Romans 2:8; Galatians 5:7; 1 Peter 1:22; 3 John 3–4). The dual commandment holds good: to love God and to love neighbour (Matthew 22:37–39). To “dwell in love” is to dwell in God, who is both truth and love (1 John).
Historically, Christian ethical teaching has had two biblical foci, the Ten Commandments (Exodus 20:1–17; Deuteronomy 5:6–21) and the Sermon on the Mount (Matthew 5–7); the emphasis on one or the other has varied across time and space. The Decalogue, as the Ten Commandments are sometimes called, remains valid for Christians, although the divine basis grounding the covenant between God and his elect people has been broadened, according to Christian belief, by the redemptive work of Jesus Christ—a move reflected in the shifting of the chief weekly “holy day” from the sabbath (Exodus 20:8–11; Deuteronomy 6:12–15) to Sunday, the day of the Lord’s resurrection, when the Christian community gathers to celebrate the new covenant in his blood and the beginning of the new creation. The “second table” of the Law—honouring parents, and rejecting murder, adultery, theft, false witness, and coveting—has been held by Christians to apply universally, the core of a “natural law” extending beyond the community that has received God’s “special revelation.” In this regard, it functions at least to preserve society against the worst ravages of sin until the preaching of the gospel attains its full range and final goal.
In the Sermon on the Mount, Jesus radicalized the Law by, for instance, making anger murderous and lust adulterous (Matthew 5:21–22, 27–28) and calling for his disciples to be “perfect, as your heavenly Father is perfect” (Matthew 5:48). In the Beatitudes (Matthew 5:1–12), the blessings Jesus offered in the Sermon on the Mount, he declared that the qualities and powers of the impending Kingdom of God were available among his followers in such a way that they would bear a distinctive witness to God before the world (Matthew 5:14–16). Christians have believed that taking the “hard way” (Matthew 7:13–14) is possible by virtue of the divine gift of the Holy Spirit (Luke 11:9–13; cf. Matthew 7:7–12).
In the epistles of Paul, the indicatives of gospel and faith serve to ground the imperatives of attitude and behaviour. Following his exposition of God’s saving actions in Christ in the first 11 chapters of the Letter to the Romans, Paul asserts, “I appeal to you therefore, brothers and sisters, by the mercies of God to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable service. Do not be conformed to this world [or age] but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good, and acceptable, and perfect” (Romans 12:1–2).
Christian ethical teaching and practice are intrinsic to the community of the faithful and its life. In the early centuries, certain occupations were considered incompatible with becoming a Christian. According to the Apostolic Tradition, brothel-keepers, prostitutes, sculptors, painters, keepers of idols, actors, charioteers, gladiators, soldiers, magicians, astrologers, and diviners could not become Christians. Moral instruction was provided throughout the catechumenate, and many patristic homilies reveal the ethical teaching and exhortation practiced by the preachers in the liturgical assemblies. Medieval catechesis included the Decalogue, the Beatitudes, and the lists of virtues and vices. The administration of sacramental penance on a regular basis served the formation of individual character and conduct.
Much material became codified in ecclesiastical regulations known as canon law. Whereas the earliest Christians could exercise little or no influence on civil rulers, the “conversion of the Empire” under the 4th-century emperors Constantine and Theodosius permitted bishops their say in the personal and political affairs of emperors and in the wider life of society. In Christendom, legal systems claimed foundations in Christian teaching.
Modernity brought a decline in the direct institutional role of the churches in society, but the rise of democracy encouraged church leaders to assume an advisory capacity in the shaping of public policy, seeking to guide not only the members of their own ecclesiastical communities but also the whole body politic. On the Roman Catholic part, this has occurred at the global level through the so-called “social encyclicals” of popes from Leo XIII (Rerum Novarum, 1891; “Of New Things”) through John XXIII (Pacem in Terris, 1962; “Peace on Earth”), Paul VI (Populorum Progressio, 1968; “Progress of the Peoples”), and John Paul II (Laborem Exercens, 1981; “Through Work” and Centesimus Annus, 1991; “The 100th Year”). Protestant denominations have typically made pronouncements and initiated programs through their national or international assemblies and agencies. The World Council of Churches, a fellowship of Christian churches founded in 1948, has formulated what were sometimes called “middle axioms” (e.g., the notion of a “responsible society” or “justice, peace and the preservation of creation”), which were intended as common ground on which Christians and secular bodies could meet for thought and action.
A theological problem resides in the passage from the story of salvation in its broadest terms (the message of the gospel and the content of the faith, concisely and comprehensively formulated) to its enactment in particular questions and instances. For example, it is sometimes held that certain acts are simply contrary to God’s will and purpose for humankind and therefore always morally wrong; yet there is also a view that circumstances can so greatly affect cases that the good may be differently served in different situations. The difficulties that accompany the move from general principle to concrete discipline are illustrated in the report of the Anglican-Roman Catholic International Commission, Life in Christ: Morals, Communion and the Church (1994). It is there claimed that “Anglicans and Roman Catholics derive from the Scriptures and Tradition the same controlling vision of the nature and destiny of humanity and share the same fundamental moral values.” Disagreements on such matters as “abortion and the exercise of homosexual relations” are relegated to the level of “practical and pastoral judgment,” with no account offered of intermediate processes that might allow material differences to develop. Here are not only ecclesiastical but civilizational issues that the next generation may choose to revisit in the light of the moral teaching proposed to church and world in the encyclical letters of John Paul II, Veritatis Splendor (1993; “The Splendour of Truth”) and Evangelium Vitae (1995; “The Gospel of Life”).
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