term paper on christian ethics

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The Doctrine of the Christian Life (Ethics)

Theology refresh: podcast for christian leaders.

Russell Moore Twitter @drmoore

A joy bigger than the issue of our day, how the prosperity gospel hurts racial reconciliation, christian pitfalls in a secular world, where america’s sex ethic is headed, the dime-store prosperity gospel, when evangelical leaders toy with truth.

• Topic: Wisdom

The doctrine of the Christian life — also known as ethics — is about Christian wisdom.

It is not about merely having the proper answers to a list of tricky moral questions, but discerning between good and evil in a changing and complicated world. Whether it’s in-vitro fertilization, stem-cell research, or human cloning — just to name a few — today’s challenges simply are not the same issues as yesteryear, and tomorrow’s moral dilemmas won’t be the precise set we face today.

It won’t do to memorize the answers to the last generation’s flashpoints. We must become the kind of people who deeply know biblical revelation, what it says about God and man and the world, and how to apply it to everyday life. It demands discernment. Christian ethics requires a broad vision of what the kingdom of God looks like, what pleases God, and what it means to love neighbor in an ever-changing society.

In tackling the doctrine of the Christian life, we couldn’t think of anyone better than Russell Moore, dean of theology at Southern Seminary and leading ethicist among evangelicals. In this episode of Theology Refresh, we asked Moore for a swift primer on Christian ethics. We think you’ll find these 13 minutes well worth the investment.

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Christian ethics is guided by God’s revelation in Scripture above other systems of thought as it seeks to love God and neighbor in every moral and ethical issue.

The highest ethical duty of a Christian is the same as the greatest commandment: love God and love your neighbor. Scripture is the Christian authority for ethics, just as it is for theology. This is because God is our ultimate authority and standard, for he himself is goodness. While Christians know God’s character through reading Scripture, unbelievers are able to partially and imperfectly understand what is good through the created order and their consciences. And while Christians ultimately derive their ethics from Scripture, different parts of Scripture (like the Mosaic legal code) must be read in their redemptive historical context and not simply applied from one distant culture to another. Philosophical systems that attempt to provide ethical norms can be helpful for the Christian thinking about ethics, but Scripture must remain the authority for any Christian ethical endeavor. Finally, while there are many issues today that the Bible does not speak directly to, there are biblical principles that can be relied upon to make an informed moral judgment.

Christian Ethics

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Russell moore on the christian sexual ethic.

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Russell Moore on Whether Christians Who Commit Suicide Go to Heaven

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What Jesus Says About Sexuality in a #MeToo Age

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God Hates When Christian Politicians Lie. We Should Too.

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She writes to help us make wise decisions in some of the worst moments we’ll ever face.

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On My Shelf: Life and Books with Mark Tooley

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Applied Biblical Worldview: Essays on Christian Ethics

So what? Applied Biblical Worldview: Essays on Christian Ethics, by Dr. Christopher Cone, answers this philosophically significant question by examining worldview foundations and ethics implications for Christians and non-Christians alike. Building with a Biblical framework, several key areas are considered including: individual conduct, life and death, gender, sexuality, marriage, parental relationships, church function, economics, government, social justice, environment, pluralism, and the future.

Buy Applied Biblical Worldview: Essays on Christian Ethics, by Dr. Christopher Cone, here!

Introduction:

As this young millennium advances, so does secularism with its suspicion of Christians and Christianity. Whereas Judeo- Christian values inarguably played an integral role in the founding and early life of America, the influence of those values are seemingly decreasing even as secular axioms take center stage. This is not a book intended to lament that shift (though I believe that shift is worthy of lament in many respects), nor to concede to it. Neither does this book represent a call to arms for the reversing of secularization.

Instead, this book is simply intended as a reminder, to Christian and non–Christian alike, of vital and diverse contributions that Biblical Christianity makes to any society. For the Christian reader, I hope the book serves as a reminder of the societal responsibilities that accompany spiritual commitment, and for the non–Christian, as a reminder that Christians who cling to their Bibles need not be considered enemies or obstacles to be overcome.

Perhaps the skeptical reader will recall any number of evils historically accomplished in the name of Christianity. When all is said and done, empty religiosity will have been a catalyst for much destruction. On the other hand, I suggest those same evils – oft justified as religious or grounded in religion – are in fact wholly inconsistent with and unjustified by Biblical Christianity.

I recently had opportunity to address a group of philosophers regarding the importance of presuppositions for considering ethics. I was struck by the conciseness of one gentleman’s comment in response. He said, “The Greeks and the Romans were making great progress until they were interrupted for a thousand years by the Christians.” His pithy comment represents, I think, the sentiments of many presently considering the role of Christianity in society. I answered that much of what he was considering to be “Christian” really didn’t bear any resemblance to Christ, and was more political usurpation of Christian themes than application of Christ’s teaching.

In light of these important historical observations, I cannot advocate for Christianity in general as being advantageous to society, since the word has been often co– opted and redefined from its first use in Acts 11:26 – and in many cases bears no resemblance to the One for whom it is named. On the other hand, Biblical Christianity is something worth understanding and appreciating.

This discussion can’t advance much further without some explanation of what differentiates Christianity in general from Biblical Christianity, so, first, some definitions. Bertrand Russell suggests that a Christian is one who “must believe in God and immortality,” and “must have at the very lowest the belief that Christ was, if not divine, at least the best and wisest of men.”(Bertrand Russell, Why I Am Not a Christian and Other Essays on Religion and Related Subjects (New York, NY: Simon and Schuster, 1957), 14.)

Russell’s is a broad definition that describes a great many people. The Bible, however, offers a more narrow description. Around A.D. 43 in Antioch the term Christian was first used to describe disciples of Jesus (Acts 11:26). At that point in time the term disciple was used to describe those who had believed in Jesus Christ (11:21), who were committing themselves to learning and growing (11:26), and who were giving willingly of their own means to provide for fellow believers who were going through difficulty (11:29). Christians, in this context, were identified by three distinctives.

First, they understood that they had a new position in Christ. They had believed in Jesus, understanding what was proclaimed (11:20) about who He was (God incarnate, the Son of God) and what He did (came into the world to pay for sin by His death and was raised from the dead, so that mankind could have new life and peace with God). They had a repentance (change of mind, from unbelief to belief) that “leads to life” (11:18).

Second, they understood the importance of continual learning and remaining true to the Lord (11:23, 26). They showed an ongoing commitment to what Paul had earlier described as being transformed by the renewing of the mind (Rom 12:1-2) and letting the word of Christ richly dwell within them (Colossians 3:16).

Third, they responded with action when confronted with the needs of others (Acts 11:29). They showed that their claims to be newly and rightly related to God were not for show, but rather they understood that being “in Christ” meant they had a responsibility to love like He did.

No law, indeed, because these are all beneficial aspects of culture and society, and no sane society would outlaw the very qualities necessary for the existence of society itself. Further, if a person claims to follow Christ, that person ought to demonstrate these qualities in every area of life. The Bible wasn’t written simply to produce good citizens – there are certainly grander themes evident in that book. Nonetheless, followers of Biblical Christianity ought to contribute substantially and tangibly to the society around them, and should recognize they ought not seek an exit from the world (though one will find them soon enough), but instead they should show commitment in fulfilling the stewardships with which they have been entrusted.

They should do these things not first from loyalty to society, but from loyalty to God. Biblical Christianity does not allow for the isolation of spirituality from other areas of life, but rather makes everything a spiritual enterprise that is done in obedience to the Bible. Consequently, the follower of Biblical Christianity should be committed to obedience in all areas, including those pertaining to society. The question, then, is simply this: What are the implications of Biblical Christianity for society? The pages that follow suggest that Biblical Christianity represents both great responsibility and tremendous blessing for any society.

Righteousness exalts a nation…(Proverbs 14:34a)

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34 Ethical Issues All Christians Should Know

Covering an Array of Important Topics

The purpose of Wayne Grudem’s Christian Ethics: An Introduction to Biblical Moral Reasoning is to help readers apply a biblical worldview to difficult ethical issues, including wealth and poverty, marriage and divorce, birth control, abortion, euthanasia, homosexuality, business practices, environmental stewardship, telling the truth, knowing God’s will, understanding Old Testament laws, and more.

Click on a topic below to read a brief summary of each of the ethical issues Dr. Grudem addresses in his new book. You can also download a PDF version of the summaries.

No Other Gods

No carved images, purity of speech, lying and telling the truth, the sabbath commandment, authority of parents, equality and leadership in marriage, civil government, other authorities, capital punishment, self-defense, aging and death, racial discrimination, birth control, infertility, reproductive technology, and adoption, pornography, divorce and remarriage, homosexuality and transgenderism.

• Property: The Goodness and The Necessity of Private Ownership and Property

Work, Rest, Vacations, and Retirement

• Increasing Prosperity

Poverty and Wealth

Personal financial stewardship, borrowing, lending, and the question of debt, business ethics, stewardship of the environment, purity of heart.

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We are always and everywhere in the presence of God, and he will tolerate no other small “gods” at any place or any time in our lives. When societies ignore this first commandment, much evil follows. Modern Christians need to be especially cautious of things that we can be tempted to love and serve and trust more than God, such as money, material things, food and physical pleasure, the approval of other people, power, or self.

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The second commandment prohibits making carved images to worship, but it does not prohibit all visual arts. It prohibits all images of the true God, as well as images of false gods. Specifically with regard to the Trinity, the commandment prohibits images and pictures of God the Father, but it does not prohibit pictures of Jesus Christ, because he did live on earth as a man.

The third commandment prohibits foolish or worthless use of God’s name, as well as any false or irreverent speech about God. In a broader sense this commandment warns us against not only (1) taking God’s name in vain, but also against (2) cursing others who are made in the image of God. Yet another category of speech includes (3) obscene or unclean language, in which it is important to recognize the effect that using certain offensive words will have on our reputations as Christians.

It is morally acceptable for a Christian to portray a non-Christian in a movie or a theater production, but even in that situation it would not be right to take God’s name in vain. Oaths and vows are acceptable for Christians in many situations. The Bible views humor positively, but it also must be used cautiously.

The ninth commandment (against bearing false witness) is considered here out of the normal sequence because the topic is closely connected to purity of speech, and because the issues involved in considering lying and truth telling are relevant for many other topics that follow.

The following definition of lying is used: Lying is affirming in speech or writing something you believe to be false. Augustine, Calvin, and others have defined lying in a similar way. This specific definition means that “lying” (as discussed in this chapter) does not include silence, nonverbal actions, ironic statements, hyperbole, or unintentional falsehoods, and these are all topics which require separate discussions. Numerous biblical statements condemn lying in the sense of verbally affirming a falsehood. Imitating the character of God is the basis for not lying. Jesus never told a lie. The narrative examples of lying in Scripture (such as Rahab in Jericho) do not overturn this conclusion. Lying accompanies most other sins. It is morally acceptable for Christians to engage in spying and undercover police work, with certain limitations. In most cases, it is right to respond quickly and truthfully to slander rather than remaining silent. Plagiarism is another form of lying. Punctuality is a virtue.

The Sabbath commandment is not morally binding on people today, because it has been terminated along with the rest of the Mosaic covenant, and, unlike the other nine commandments, it is never reaffirmed for Christians in the new covenant. The New Testament explicitly says that Christians no longer must observe Sabbath days.

Nevertheless, it is wise for Christians to observe regular times of worship and prayer with other believers, and it is also wise to have regular days of rest from our ordinary work, and to take longer vacations from time to time. It is also a wise pattern for many businesses to remain closed on Sunday, but governmental laws should allow considerable freedom in this area for individuals and businesses to decide as they think best.

As an alternative to the viewpoint of this chapter, there is a long and highly respected tradition within the Christian church that sees Sunday as the New Testament counterpart to the Old Testament Sabbath day, and holds that Christians should treat Sunday much like the Old Testament believers treated the Sabbath.

The command to honor one’s father and mother means to treat them with respect, deference, and care, and also means that children should obey their parents, except when commanded to sin. Adult children are no longer required to obey their parents, but must still honor them and care for them as necessary and as they are able. The New Testament promises children God’s blessing on their lives in response to their obedience to their parents (Eph. 6:1–3).

Parents should love their children, discipline them, be patient with them, and teach them. Discipline of children can take many forms, including the wise use of spanking in certain circumstances, but spanking should never result in actual physical harm to the child or in physical abuse. Secular opposition to spanking opposes the explicit teaching of Scripture. Such opposition is not supported by reliable studies. Actual physical abuse is already prohibited by law, and such laws are good and necessary.

This chapter summarizes arguments given in favor of Christian parents sending their children to (1) public schools, (2) Christian schools, and (3) homeschools. Each solution may be appropriate in different situations with different children.

Men and women are equal in value and dignity before God, but men and women also have different roles in marriage as part of the way God created us from the beginning. Male leadership or headship in marriage did not come about as a result of sin, but existed in the relationship between Adam and Eve that was established by God before sin entered the world. This is evident from ten different factors in the biblical text. A husband’s headship in marriage is also the explicit teaching of the New Testament. In actual practice, it is possible for both husband and wife to slip into errors of passivity or errors of aggressiveness, but the biblical ideal is loving, humble headship on the part of the husband, and joyful, intelligent submission to a husband’s leadership on the part of the wife.

In the biblical pattern for marriage, the husband also has the primary responsibility to provide for and protect his wife and family, and the wife also has the primary responsibility to care for the home and to nurture children. The equality and differences between men and women reflect the equality and differences in the Trinity. The equality and differences between men and women are created by God and we should see them as very good.

God established civil government as a blessing to human beings, to protect us against the great evil of anarchy. Governments should punish evil and encourage good, executing justice on wrongdoers and defending the weak and defenseless. God is sovereign over all nations even today. Citizens should obey the laws of the government except in certain circumstances.

It is important for governments to safeguard human liberty, which is essential to human flourishing on the earth. However, government cannot save people or fundamentally change human hearts. Regarding the relationship between church and state, the church should not govern “the things that are Caesar’s” and the civil government should not govern “the things that are God’s.” Civil governments should never try to compel religion but should protect freedom of religion. Governments should however support and encourage bona fide religious groups in general. It is wise for governments to establish a strong and clear separation of powers, and even rulers must be subject to the rule of law. Governments should be chosen by the consent of the people. Nations should value patriotism. Christians should seek to influence governments for good. Christians have influenced civil governments positively throughout history.

In the workplace, employees should be subject to the authority of their supervisors. They should not steal but should work diligently as serving Christ. Employers should treat their employees fairly, knowing that God will repay their good and evil deeds.

With respect to the church, church members should be subject to the authority of the elders, and elders should exercise their authority willingly, eagerly, and as examples to others.

With respect to schools, Scripture does not contain explicit teachings about the authority of teachers with respect to their students, but in a school situation parents may rightfully entrust some of their parental authority to teachers. Students should be submissive to the authority of their teachers, should honor them, and should work hard on their academic work, as serving the Lord.

God’s words to Noah after the flood in Genesis 9:5–6 established the basis for human governments to carry out capital punishment, at least for the crime of murder. That principle is reaffirmed in Romans 13:1–4. Objections based on alternative interpretations of Genesis 9, the teachings of Jesus, a “whole-life ethic,” or questions of results and fairness are not persuasive.

The commandment against murder (Ex. 20:13) does not prohibit all participation in war because the Hebrew verb used in this commandment is never used to speak of killing in war. Governments have a responsibility to defend their nations against attacks by other nations with military forces if necessary. There are eight commonly used criteria for deciding if a war should be considered a “just war,” and four commonly recognized moral restrictions on how a just war should be fought.

A Christian soldier who participates in fighting a just war is not doing something morally wrong or morally neutral, but something that is morally good in God’s sight. But it is morally wrong to serve in a war that is clearly unjust. The pacifist arguments promoted by Jim Wallis, Greg Boyd, and others are not persuasive. Now that nuclear weapons exist in the world, it is necessary for some peace-loving nations to have them in order to defend against potential aggressors. In addition, antimissile defense systems should continue to be developed and strengthened. Nations should not send women into combat situations.

Jesus’s teaching about turning the other cheek (Matt. 5:38–39) tells us not to hit back when someone slaps us as an insult, but does not prohibit us from escaping or defending ourselves against a violent attack that would do us bodily harm or even kill us. Other passages in Scripture encourage escaping from danger or even using force in self-defense if necessary, and other passages encourage us to defend other people against wrongful attacks. Jesus’s disciples carried swords, which were used for self-defense.

However, Christians should not retaliate when persecuted specifically for their Christian faith. Children should be taught to be “peacemakers” (Matt. 5:9), but if a bully continues to escalate his attacks, and if no parent or teacher will intervene, children should be taught to fight back and defend themselves with courage and determination, and also to pray for and forgive those who attack them.

If using physical force in self-defense is morally right, then use of a legally permitted weapon in self-defense is also morally right, since a weapon can overcome great inequalities in size or strength. Individual Christians will come to different conclusions about whether it is wise to own a gun for self-defense.

Several passages in the Bible indicate that an unborn child should be thought of and protected as a person from the moment of conception. There is increasing scientific evidence supporting the distinct identity of the unborn child. Objections to this viewpoint are not persuasive. Therefore abortion is the wrongful taking of an innocent human life. However, abortion to save the life of the mother is morally justified because it involves making a choice between one person dying and two persons dying.

Governments should give legal protections to the lives of people within their countries, including unborn children. Objections to this position are considered and found to be unpersuasive.

The commandment “You shall not murder” (Ex. 20:13) prohibits intentionally taking the life of another human being, even a very elderly or terminally ill person, or a person in great pain. However, there is a clear distinction between killing someone and letting someone die. We can enumerate some circumstances in which it is right to allow a person to die.

The experience of other countries shows that there can be a slippery slope from allowing euthanasia to promoting an “obligation” to die, and then even to practicing involuntary euthanasia on elderly people.

The commandment, “You shall not murder” (Ex. 20:13) also applies to suicide: you shall not murder yourself. Scripture never views suicide positively. It is consistent with Satan’s goal to destroy human beings made in the image of God. People who commit suicide injure other people very deeply, though they can be forgiven if they were believers in Christ. ##

Human death was not a part of God’s original creation, but because of the sin of Adam, all human beings grow old and eventually die. Still, the Bible reveals several blessings that accompany the process of aging, including gratitude for the dignity that belongs to the physical signs of aging.

However, the use of dental braces, hair dye, and cosmetic surgery can be morally good choices in some circumstances. Considerations of love for one’s family and wise stewardship indicate that it is important for people to prepare a will and end-of-life medical directives.

Christian should not fear death, but it is right for us to experience both grief and joy when believing loved ones die. Cremation is not necessarily wrong and can result in significant savings, but traditional burial of one’s body in a casket has the advantage of giving more visible expression to our hope of the resurrection of the body when Christ returns.

Because all human beings are made in the image of God and all have descended from Adam, the Bible provides no basis for the favoring of or discrimination against any groups of people on the basis of their racial backgrounds. All human beings are worthy of honor and respect.

There are several examples of interracial marriage viewed positively in Scripture. Noah’s curse on Canaan in Genesis 9:25 has nothing to do with people of African descent but was fulfilled when the people of Israel conquered the Canaanites and took possession of the land of Palestine. Multiethnic churches today manifest God’s glory because they show the wisdom of God in uniting people who, apart from Christ, would be alienated from each other.

We should take reasonable care of our physical bodies because they are good gifts from God and “temples” of the Holy Spirit. Good health habits include a healthy diet, physical exercise, sleep, and vaccinations. Christians can have legitimate differences of opinion regarding organic foods. The Old Testament prohibition against tattoos (Lev. 19:28) is not binding on people today, but several factors should be considered in deciding whether getting a tattoo is a wise decision. Circumcision is no longer commanded by God in the New Testament, but brings several health benefits.

There is an interrelationship between bodily health and spiritual health. God often works through us in spite of physical weakness or illness. Wisdom is required in deciding between caring for one’s physical health and partially sacrificing it for ministry purposes.

Alcohol and Drugs

The Bible clearly forbids drunkenness and contains frequent warnings against the dangers of alcohol, but other passages view the moderate use of alcohol more positively. Individual Christians will reach different conclusions about whether they should practice moderate use of alcohol or total abstinence. Churches should not require total abstinence as a condition of membership because such a requirement cannot be demonstrated from Scripture.

Several strands of biblical teaching affirm that Christians should not use illicit recreational drugs. Christians should not support the legalization of recreational marijuana, for several reasons, but Christians should have no objection to a genuinely medical use of marijuana if it can be effectively regulated by law in the same way as all other prescription medicines, and if widespread abuse can be prevented.

Marriage according to Scripture is the legal union of a man and woman as husband and wife. It is not merely a human agreement but is also a covenant made before God. Some kind of public awareness is necessary for a marriage to occur, and sexual intercourse alone does not constitute a marriage. Marriage pictures the relationship between Christ and the church. Christians should only marry other Christians.

Sexual intimacy within marriage was created by God and is fundamentally good. Not surprisingly, recent studies indicate that faithful married couples have the highest levels of sexual fulfillment.

God’s definition of marriage was intended to apply to all people in all societies for all time. Adultery is repeatedly prohibited by Scripture, and frequently destroys a person’s entire life. Other sexual sins prohibited by Scripture include incest, homosexuality, and cohabitation before marriage. The New Testament highly values singleness as well as marriage. Civil governments should define marriage for all citizens.

Scripture views children not as a burden but as a great blessing. The world is far from being overpopulated. Birth control for a limited time is morally permissible, but some forms of birth control are morally unacceptable because they cause the death of a newly-conceived child. The arguments made by some evangelicals against all “artificial” methods of birth control are unpersuasive.

Infertility has been a source of deep sorrow, for all of human history, as is evident from several narratives in Scripture where God’s people are encouraged to trust him in the midst of such sadness. Modern medicine in general is morally good, and it is right to use medical solutions to infertility, but within the constraints of other moral principles in Scripture, including the protection of human life and the protection of marriage.

Morally acceptable types of reproductive technology include, in appropriate circumstances, artificial insemination by husband, in vitro fertilization without the destruction of embryos, embryo adoption, and prefertilization genetic screening for genetic diseases. Morally unacceptable types of reproductive technology include in vitro fertilization with selective reduction, artificial insemination by donor, surrogate motherhood, and cloning. Scripture views adoption as a wonderful blessing both for parents and for the children who are adopted.

God’s moral standards in Scripture require us to avoid longing for sexual intercourse with someone apart from being married to that person. Therefore it is morally wrong, according to Scripture, to create, acquire, and view photographs whose primary purpose is to arouse in people sexual desires that are contrary to God’s moral standards, and that is the primary purpose of pornography. Pornography brings harmful results to people’s spiritual lives, their marriages and other relationships, and their communities. It is appropriate for governments to make and enforce reasonable laws restricting the production and sale of pornography. Chapter

God’s original plan is for lifelong, monogamous marriage. The rate of divorce among Christians who attend church regularly is far smaller than that of the general population. Divorce commonly brings many harmful consequences. In some situations, God tolerated and regulated divorce in the Old Testament. In the New Testament, Jesus allowed for both divorce and remarriage on account of adultery. Paul added irreconcilable desertion as a second legitimate reason for divorce.

In cases of physical abuse, both the church and often the civil authority must act to see that the abuse is immediately stopped. Immediate physical separation is often necessary. Some evangelicals argue that physical abuse should be a third legitimate reason for divorce, but the scriptural support for that position is not sufficient. The arguments by David Instone-Brewer, that divorce should be allowed because of material or emotional neglect, are not persuasive. Divorce because of incompatibility is not justified by Scripture.

People who have been divorced for unbiblical reasons and then have married someone else should now stay married to their present spouses. Such marriages began with adultery but they are now legitimate marriages and should not be considered adulterous. The phrase “husband of one wife” (1 Tim. 3:2) should not be used to prevent divorced people from holding office in the church. The arguments in favor of the “no divorce and no remarriage” view and the “divorce but no remarriage” view are not persuasive.

God’s original design is for human sexual conduct to occur only within the context of marriage between one man and one woman. Homosexual conduct is one of several kinds of sexual relations outside of marriage that are prohibited in Scripture. The arguments of Matthew Vines and others, claiming that the Bible does not speak about persons with an unchangeable homosexual orientation, are not persuasive. The Bible’s solution to homosexuality is trusting in Christ for the forgiveness of sin, the imputation of righteousness, and the power to change.

Recent arguments that some people are “born gay,” that scientific evidence shows that some people have a homosexual genetic makeup, and that many homosexual relationships today are beneficial, are not persuasive. Attending a same-sex wedding ceremony, or using one’s artistic skills to contribute to such a ceremony, gives a public signal of approval for something that Scripture considers morally wrong.

Regarding claims of transgender identity, God created only two sexes, male and female, and the differences between male and female are inextricably tied to the differing reproductive anatomy of male and female bodies. God intends that a person’s gender identity should be determined by that person’s biological sex.

Property: The Goodness and Necessity of Private Ownership of Property

The commandment “You shall not steal” implies private ownership of property, because it implies that there are some things that belong to certain people and not to others. The moral goodness of the idea of private property is reaffirmed in both the Old and New Testaments. Communism seeks to abolish private property, and is therefore horribly dehumanizing. Ownership of property is a stewardship responsibility given by God, and God entrusts different people with greater or lesser stewardships. Property provides many opportunities for glorifying God but also many temptations to sin, and it should prompt our hearts to joy and thanksgiving to God.

Stewardship of all types provides the basis for human achievement and human flourishing on the earth. The opposite errors of materialism and asceticism must both be avoided. The modern “health and wealth gospel” is inconsistent with the teachings of the New Testament, especially in its teaching that if you are a faithful Christian God will make you rich, for often he will not. But the movement is not monolithic and a balanced assessment is needed.

The Bible views productive work itself as a good thing and part of God’s original purpose for human beings before there was any sin in the world. Work can take various forms, including several kinds of unpaid work that do good for others. Work provides opportunities for the joy that comes from “earned success,” gives us the privilege of creating something of value for other people, and enables us to support ourselves and express our individual identities. Work became more difficult and included painful toil after the fall, yet we can still find joy in work. Christians can work to please the Lord in almost any occupation. Work also provides many temptations to sin.

It is pleasing to God when we take regular times of rest from work and occasional longer vacations. The common assumption that people should “retire” around age sixty-five and then do no productive work for the rest of their lives finds no support in Scripture. However, most people will find themselves able to work less with advancing age, and people who no longer need to earn a regular income may decide to retire from full-time paid employment and find much fulfillment in volunteer work in helping others.

Increasing Prosperity: Is More Prosperity a Good Thing?

Over the last 250 years, the population of the entire world, on average, has come to experience a level of material prosperity approximately sixty times greater per person than what was experienced at the time of Christ. Such increasing prosperity is part of what God originally intended for the human race to accomplish, but material prosperity is still a matter of secondary importance, and it carries significant dangers. God created human beings with an innate desire to create more and better economic goods. We must take the biblical warnings about the temptations of materialism seriously, but they should not cause us to abandon the blessings of increased prosperity.

Poverty can only be solved by increased prosperity in nations, not by attempting to compel equality. The influence of the Bible’s moral teachings has historically brought increasing material prosperity to nations.

In a world where people have different abilities and interests and receive appropriate payment for their work, some inequality of possessions will necessarily result. Inequality in itself is not necessarily wrong, because will be inequality of stewardships even in heaven. However, Scripture encourages us to help those who are poor and to seek to overcome poverty. The phrase “social justice” does not occur in Scripture and can be used with many different meanings today, with the result that it tends to confuse rather than clarify discussions of solutions to poverty.

Christians should seek to alleviate poverty both through helping individual people and through bringing about biblically-oriented changes in the laws, governmental policies, and cultural values in a society. Immediate short-term efforts to alleviate poverty through work by individuals, Christian organizations, and government welfare programs are all important and must be continued, but short-term help is not enough.

For individuals, the permanent solution to poverty is providing opportunities and skills for productive jobs, and these primarily come through private businesses. For entire nations, the only permanent solution to poverty is increasing the nation’s gross domestic product, and this must be brought about through changes in multiple factors in a nation’s economic system, governmental laws, and cultural beliefs and values.

Scripture contains numerous warnings about the dangers of wealth but does not contain an outright condemnation of having much wealth. Governments must punish those who have gained wealth by illegal and immoral activities, but must also allow freedom for anyone to become wealthy by legal means. An analysis of the influential book Rich Christians in an Age of Hunger by Ron Sider shows that it contains several helpful emphases, but he incorrectly identifies the main problem as “affluence” rather than poverty, and incorrectly identifies the primary solution as “generosity” and increased government control rather than increased economic productivity and increased economic freedom.

Stewardship of our personal property in accordance with biblical teachings will include (1) wise giving, (2) wise saving, and (3) wise spending. Both the Old and New Testaments teach that God’s people should give away some of what they earn. The Old Testament standard was to give a tithe (ten percent) plus other offerings and sacrifices. The New Testament does not specify a percentage but encourages generous giving, motivated by trust in God, and promises several blessings for those who give. Giving an inheritance to one’s children is appropriate, but requires wisdom.

It is right to save for a time when we cannot support ourselves, for unforeseen emergencies, and for other purposes, but saving money also carries temptations. It is possible to save too much, or to save too little. There are advantages and disadvantages in different types of saving and investing.

We must spend something to provide ourselves with food, clothing, shelter, and other things. Spending turns money into goods and services that we should use and enjoy with thanksgiving to God. It is possible to spend too much, and it is possible to spend too little. Scripture does not contain any explicit prohibition against gambling, but it is usually an unwise use of a person’s money. Gambling businesses bring several harmful consequences to society.

Various kinds of borrowing and lending are remarkably beneficial human activities, and they are sometimes viewed positively in Scripture. Borrowing and lending multiply the usefulness of the wealth in a society. They are uniquely human activities that give opportunities to imitate God in ways the rest of creation cannot do.

Old Testament prohibitions against charging interest were limited to certain kinds of situations, particularly taking advantage of the poor in their poverty, but the New Testament does not prohibit the charging of interest (usury), and throughout many centuries of church history, Christian leaders increasingly came to see the moral legitimacy of charging interest in many situations. There are both wise and foolish reasons for borrowing, and both borrowing and lending carry with them temptations and dangers.

Six core ethical convictions from Scripture establish boundaries for making business decisions: (1) truthfulness, (2) not stealing, (3) honoring marriage, (4) loving your neighbor as yourself, (5) confidence that there is always a right decision available, and (6) trust in God.

Buying and selling are in themselves not morally evil or merely morally neutral, but morally good activities which ordinarily bring benefit to both parties. Other morally good components of business activity include earning a profit, competition, advertising, and limited liability corporations, though all of these also carry temptations to sin. There are good reasons for corporations to make charitable contributions to the communities in which they function.

When multinational corporations establish some operations in poor countries, the results are generally beneficial for the poor countries, but sometimes corrupt government officials in poor countries accept bribes and make harmful agreements with large corporations. Both sides share in the blame for such harmful agreements, and such practices are rightfully prohibited by United States law and by the laws of other nations.

The natural world, as God originally created it on earth, was “very good” (Genesis 1:31). Because Adam and Eve sinned, God placed a curse on the entire natural world. As a result, the earth now contains “thorns and thistles” (Genesis 3:18) and many other dangerous and harmful things. Therefore what we now think of as “natural” is not always good. God intends us to learn how to improve on fallen nature, making natural products better. God also wants human beings to develop the earth’s resources and to use them wisely and joyfully.

God created an Earth that has abundant natural resources. An evaluation of data on long-term, worldwide trends shows that, with the wise use of natural resources, human beings can reasonably expect to be able to live on the earth for the indefinite future, enjoying ever-increasing prosperity and never exhausting its resources.

Predictions of catastrophic global warming caused by increasing production of carbon dioxide have been based on computer models whose results depend on the formulas entered into them. But these predictions have repeatedly been falsified by actual temperature measurements in succeeding years, especially because of faulty estimates of “climate feedbacks.” Climate science has been highly politicized, and multiple instances of data tampering have been exposed. Scientific opinion is in fact strongly divided about the dangers of global warming.

Biblical teachings indicate that God designed a resilient earth, not a fragile one, and he did not design it so that we would destroy it by obeying his commands to subdue the earth and have dominion over it. Carbon fuels (especially coal, oil, and natural gas) are portable, efficient, and abundant sources of energy, and we should consider them to be good gifts from God and use them wisely and safely.

The commandment “You shall not covet” (Exodus 20:17) shows that God requires not only right actions but also purity of heart. It warns us not to long for something that is not rightfully ours and that we cannot rightfully obtain. The New Testament repeatedly warns against coveting, and instead encourages contentment. Coveting implies that we do not trust God, that we dislike his provisions for our lives, and that we want something more than him. On a human level, coveting is horribly destructive.

This article is adapted from Christian Ethics: An Introduction to Biblical Moral Reasoning by Wayne Grudem.

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Applied Biblical Worldview: Essays on Christian Ethics Paperback – September 5, 2016

• Print length 314 pages
• Language English
• Publication date September 5, 2016
• Dimensions 6 x 0.71 x 9 inches
• ISBN-10 0976593092
• ISBN-13 978-0976593096
• See all details

Product details

• Publisher ‏ : ‎ Exegetica Publishing & Biblical Resources (September 5, 2016)
• Language ‏ : ‎ English
• Paperback ‏ : ‎ 314 pages
• ISBN-10 ‏ : ‎ 0976593092
• ISBN-13 ‏ : ‎ 978-0976593096
• Item Weight ‏ : ‎ 14.9 ounces
• Dimensions ‏ : ‎ 6 x 0.71 x 9 inches
• #2,277 in Ethics in Christian Theology
• #6,238 in Philosophy of Ethics & Morality

About the author

Christopher cone.

Christopher Cone, Th.D, Ph.D, Ph.D, serves as President and CEO of Vyrsity, Colorado Biblical University, and AgathonEDU Educational Group. Dr. Cone has served as a President (Vyrsity, Colorado Biblical University, AgathonEDU Educational Group, Calvary University, and Tyndale Theological Seminary), a Chief Academic Officer (Southern California Seminary), and as a Research Professor (Vyrsity, Colorado Biblical University, Calvary University, and Southern California Seminary). He has served in several Pastoral roles and has also held Teaching positions at the University of North Texas, North Central Texas College, Iowa Central Community College, Southern Bible Institute, Word of Life Bible Institute, and Southern New Hampshire University. He has led the launch of several publishing houses (Tyndale Seminary Press, Southern California Seminary Press, Calvary University Press, and Exegetica Publishing), and serves as the inaugural Executive Editor of the Journal of Transformative Learning and Leadership. His articles are published at www.drcone.com, and he is the Author and General Editor of eighteen books, including:

– Led By a Lion: Principles for Leadership and Their Biblical Roots

– Biblical Foundations of Psychology and Counseling (co-edited w/ Dr. Luther Smith)

– The Green Tree and the Hermeneutic Roots of Biblical Faith and Practice (co-edited w/ John Oglesby)

– Authentic Social Justice

– The Sofa Rule: A Biblical Approach to God’s Sovereignty and Human Responsibility

– Priority in Biblical Hermeneutics and Theological Method

– Forged From Reformation: How Dispensational Thought Advances the Reformed Legacy (co-edited w/ Dr. James Fazio)

– Life Beyond the Sun: Worldview and Philosophy Through the Lens of Ecclesiastes, 2nd Edition

– Applied Biblical Worldview: Essays on Christian Ethics

– Gifted: Understanding the Holy Spirit and Unwrapping Spiritual Gifts

– Integrating Exegesis and Exposition: Biblical Communication for Transformative Learning

– Prolegomena on Biblical Hermeneutics and Method

– An Introduction to the New Covenant

– Redacted Dominionism: A Biblical Approach to Grounding Environmental Responsibility

– A Concise Bible Survey: Tracing the Promises of God

– Dispensationalism Tomorrow and Beyond: A Theological Collection in Honor of Charles C. Ryrie

– Practical Aspects of Pastoral Theology

– Biblical Sufficiency Applied

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Good Essay About Christian Ethics And Morality: Living A Christian Moral Life

Type of paper: Essay

Topic: Life , Christians , Christian , Ethics , Morality , Family , Christ , Living

Words: 2000

Published: 03/08/2023

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In the contemporary society, living a moral Christian life is difficult, particularly because of the different messages that people receive from various sources, and as a result of the distancing between man and religion. In the context of a chaotic, rushed and often confusing lifestyle, spirituality often loses grounds in favor of practical concerns. Besides, the globalization of today’s developed societies means that people often live in diverse and non-traditional families, that communities become less homogenous and various religions can be found within the same families and communities. In this context, the Christian believer often finds that the ambiguous situations which often arise in one’s life represent a real challenge, and making a choice that would preserve one’s moral integrity is a daunting task. However, the intention of living a moral Christian life is, in this situation, the first step in preserving the integrity of a Christian’s soul. As this paper will argue, living a Christian moral life means constantly following Christ’s teachings and preserving one’s consciousness clear by taking the decisions that fit best with one’s own understanding of right and wrong. While there are different ways of living a Christian life, a Christian believer should constantly try to be of service to others, and of working towards improving the relationship with God, family and community, as a means of avoiding sin and inspiring others to become better humans. ` In living a moral Christian life, the family is quintessential because it represents both the first institution where one learns to live a true Christian life, and the first institution where one practices and teaches Christian morality to the younger generation. Bourg shows in this respect that, “This apostolic mission of the family is rooted in Baptism and receives from the grace of the sacrament of marriage new strength to transmit the faith, to sanctify and transform our present society to God's plan” (162). However, in modern societies, the concept of a family is evolving. As families become more non-traditional, it is more difficult to envision the Christian family as a ‘domestic church’, where one could live a moral Christian life. However, these families, no matter how diverse, can and often do represent a strong basis for the formation of a Christian believer. Because the traditional family unit, formed by wedded parents, and the extended family, does not longer represent the rule for Christian families, it is necessary to broaden the definition of Christian family, and to accept the fact that family, no matter what form it has, still represents an important basis for Christian morality, because it is within this structure, that love bounds first form, and it is love that represents the foundation of a truly Christian life. In this respect, Bourg argues that it may be baptism which introduces one to the Christian family, rather than marriage, because “It is this sacrament, not marriage that all Christians share and which is most directly indicative of new life in Christ” (Bourg 161). While baptism represents the formal introduction of the life of a Christian, Bourg (161) shows that this is not enough for ensuring that the Christian believer is ready to lead a moral life. The basis of taking the correct decisions, which would preserve a clean consciousness in front of difficult situations, necessarily comes from knowledge and experience. Bourg shows in this respect that, “it isn't the capacity for a growing thing, linked not only to experiences of sacraritual, but also to broader life experience? It seems odd to think a lifetime supply of discernment skills is given all at once to a young and groom, or to a person being baptized” (163). Consequently, while raising a Christian child, one has to make use of experience, both one’s own, and that of other people. With the development of modern technology, people now have a much wider array of resources for learning and informing oneself. However, not all these resources are reliable, and for this reason, the contemporary society proves to be filled of traps and tests, which can be difficult to overcome. In this context, the Christian family represents a strong pillar, in that the extended family can share experiences and can help the believer to take complex decisions, by offering advice, and narrating experiences. As Bourg shows, “the Christian heritage should provoke domestic churches to regard immediate and extended family members, whether chosen (i.e., spouses and "planned" children) or unchosen (i.e., everybody else) as a blessing, with some gift to offer, rather than a mere burden or untimely inconvenience” (172). This is on one hand because, one of the basic aspects of leading a moral life, is accepting and loving others, and because, it is within the family, no matter the form it takes, that one learns how to lead a moral life. However, living a moral Christian life means extending one’s care and compassion outside the family, towards the community. It is extremely troubling to offer one’s service to others in the global community, because many people do not share the same values and principles with a Christian family. At the foundation of Christian ethics, there is a strong understanding of compassion, as a crucial quality of the believer (Cahill 239). This compassion must be directed towards effecting positive change not only in those closest to the believer, but perhaps more importantly, in the larger community. Being of service for neighbors or even strangers, and demanding or accepting no reward or recognition, represents an act of faith and compassion, which defines humane individuals, and good Christians. Solidarity, as a social virtue takes its highest form when goods and resources are distributed at a global level, in corners that one may not even know about, but where they can help someone to have a better life (Cahill 243). Consequently, apart from having a close and loving relationship with the family, which stimulates Christian morality, it is necessary to extend one’s compassion and goodness towards the community, and the poor of the world. However, living a moral life also means that one has to stay away from sin. Sin is unavoidable in the life of the Christian, but this only means that one has to make great efforts to avoid sin as much as possible. Sin takes different forms, and it depends on a person’s ability to recognize and to resist the temptation of committing it, that his or her moral life may be saved. As Curran (102) shows, “a renewed understanding of sin should find its basic inspiration in the Scriptures, but also make use of the insight of contemporary understandings of anthropology” (102). This is because, as Curran (102) shows, in both understandings, sin may be seen as the action which destroys the relationships with other people, and the relationship between man and God. By reflecting upon the meaning of the story of Genesis, people may come to understand God as a promoter of rights, and in particular, the right to the freedom of choice. While not feeling entitled to consider oneself superior to others on the basis of religion, the Christian believer can be certain that Christ represents a strong and valuable model of service, self-sacrifice and virtue. In his work, Gustafson shows: “the faith and loyalty of Christians evokes certain attitudes, dispositions, intentions, ends and norms that are moral in character. Without articulating carefully and clearly what the “morphology” of faith and moral action is, they do infer that to trust in Christ is to have a new inner freedom, to be directed toward one’s true end, to be governed by the law of love, to be disposed to do what is good for the neighbor” (Gustafson 240). Consequently, using Christ as an example and a model of resilience, love and compassion, people may find it easier live a moral life, because these teachings cause one to reflect upon the true significance can help a person transform and improve. However, it is not only the action, but also, the intention behind the action, which separates a Christian who is living a Christian Life from the non-believer. Purpose is a specific part of each believer’s spiritual experience. As Gustafson explains, “the moral action is governed in part by the actions of the actor, by his thought about the purposes he is seeking to fulfil, the ends he is seeking to achieve” (Gustafson 256). Therefore, helping the poor in order to get the recognition is wrong, because the believer’s intentions are not clean and modest lacks. In this context, returning to Christ’s tradition, means that the believer to render his or her soul, to Christ. As Gustafson explains, “for Christians, Christ becomes a norm for interpreting what God wills that men and the world become”. He is a norm both in the sense that he does and that he ought to function as a source of illumination when Christian interpretation of what is and ought to be occurring in history takes place” (Gustafson 266). Therefore, even in this confusing society, Christ’s life and deeds represent a moral compass, because most of them remain valuable and timeless, being successfully implemented in all Christian societies, in all times. Living a moral life is not easy, because people often find themselves in confusing or ambiguous situations, where making the right choice is difficult. As Gustafson shows, “not only are there many facets of the facts of the matter at hand, but also conflicts between the obligations that he perceives, between profound desires that he has, between ends that are possible and defensible, between loyalties and commitments that he holds, and between various moral principles that can be brought to bear on the situation” (267). Christian morality does not offer clear prescriptions for every possible situation in which a person might find herself at a certain point. However, Christ gives people a direction, and shows them what choices they have, in conformity with God’s will and human goodness (Gustafson 269). Christians receive illumination from Christ in making moral decisions, because living a Christian moral life means living one’s life as Christ’s disciple. Therefore, as shown throughout the paper, living a Christian life in today’s society is a complicated decision, because families and communities are much more complex and varied than they used to be, and they often pose insurmountable difficulties to believers. However, by finding strength and sharing love and experiences in the Christian family, no matter what form it takes, and by extending compassion, and generosity within one’s community, and outside it, one is able to acquire the necessary qualities and attributes, for high moral standing. Furthermore, by perceiving the Scriptures as a moral compass, one is able to understand and avoid sin, which destroys relationships, with God, with members of the community and with oneself, and makes it impossible for a person to live a moral Christian life. Eventually, living a virtuous life does not mean living an isolated life, far from temptation and sin , but on the contrary, it means becoming immersed in the world, doing one’s best to take the decisions that one feels are the best , and the most correct, and learning from errors and experiences.

Works Cited

Bourg, Florence. “The Family as Domestic Church and the Romantic Model of Love”. Marriage: Readings in Moral Theology. Eds. Charles E. Curran and Julie Hanlon. Rubio. New York: Paulist Press. 2009. Print. Cahill, Lisa Sowle. “A Christian Family Vision”. Marriage: Readings in Moral Theology. Eds. Charles E. Curran and Julie Hanlon. Rubio. New York: Paulist Press. 2009. Print. Curran, Charles. “Sin”. n.d. web. Gustafson, James. “Christ and the Moral Life: A Constructive Statement”. Christ and the Moral Life. Chicago: University of Chicago Press. 1968. Print.

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