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Judaeo-Christian ethics (or Judeo-Christian values) is a supposed value system common to Jews and Christians. It was first described in print in 1941 by English writer George Orwell . The idea that Judaeo-Christian ethics underpin American politics, law and morals has been part of the " American civil religion " since the 1940s.
The concept of Judeo-Christian ethics or Judeo-Christian values in an ethical (rather than a theological or liturgical) sense was used by George Orwell in 1939, along with the phrase "the Judaeo-Christian scheme of morals". [6]
Christian ethics, also referred to as moral theology, was a branch of theology for most of its history. [3]: 15 Becoming a separate field of study, it was separated from theology during the eighteenth- and nineteenth-century Enlightenment and, according to Christian ethicist Waldo Beach, for most 21st-century scholars it has become a "discipline of reflection and analysis that lies between ...
A constant theme of debate around Western values has been around their universal applicability or lack thereof; in modern times, as various non-Western nations have risen, they have sought to oppose certain Western values, with even Western countries also backing down to some extent from championing its own values in what some see as a contested transition to a post-Western era of the world.
Judeo–Christian refers to a set of beliefs and ethics held in common by Judaism and Christianity. See Category:Christian and Jewish interfaith dialogue for articles about interfaith religious pluralism.
Judeo-Christian is a term grouping Judaism and Christianity. It can also refer to: Judeo-Christian ethics, the 20th-century American concept of values shared by the two religions; Christianity and Judaism, the general intersectionality of Judaism and Christianity
Judeo-Christian – a term used by many Christians since the 1950s to encompass perceived common ethical values based on Christianity and Judaism. Justitia civilis or "things external" is defined by Christian theologians as the class of acts in which fallen man retains his ability to perform both good and evil moral acts.
Adams writes that his theory is an attempt to define what being ethically 'wrong' consists of and accepts that it is only useful to those within a Judeo-Christian context. In dealing with the criticism that a seemingly immoral act would be obligatory if God commanded it, he proposes that God does not command cruelty for its own sake.