1 Peter makes extensive use of the Old Testament. This article reflects on how the author of 1 Peter used the Old Testament to develop Christian ethics. It indicates how Peter's selection of texts was based upon the correlation between the situation of the people of God in the Old Testament and that of his readers. The teaching from the Old Testament was then developed in the author's own terminology to show its relevance for the suffering Christian churches.

McGrath argues in this essay that a recovery of Christian doctrine is essential for a recovery of Christian ethics. Christian doctrine defines what is distinctive in Christian ethics.

How does the Bible function in Christian ethics? The essay surveys a number of different theories and approaches and tries to indicate what it means to take seriously the whole testimony of the Bible and matters of hermeneutics. Porter explores the possible use of Wittgenstein's "classes of utterances" for a better understanding of the use of Scripture in ethics.

How does one go about developing a Christian ethic? The starting point for Christian ethics is knowing your Bible, people, and great stories.

How do you build ethics, justice, and morality in a society? This article explains from a biblical perspective how stories shape ethics.

What is Christian ethics? To understand the nature of Christian ethics one must see the discipline in light of the three approaches to ethics: the command, consequences, and character approaches. This article discusses their value in decision making and solving major moral dilemmas.

What is Christian ethics? To understand the nature of Christian ethics one must see the discipline in light of the three approaches to ethics: the command, consequences, and character approaches. This article deals with the character approach.

What is Christian ethics? To understand the nature of Christian ethics one must see the discipline in light of the three approaches to ethics: the command, consequences, and character approaches. This article deals with the consequences approach.

What is Christian ethics? To understand the nature of Christian ethics one must see the discipline in light of the three approaches to ethics: the command, consequences, and character approaches. This article deals with the command approach to ethics. 

It is not always easy to discern the will of God for our lives in diverse situations. The author of this article, however, is convinced that universal moral absolutes do exist, that God has revealed them to us, and that with the guidance of the Holy Spirit and the use of good hermeneutics and exegesis we can discern them.

How can we regain morality? Morality does not come through good works, but through faith in Christ. This article argues that it is a high view of God and Christ that leads to morality. It shows why moral relativism fails.

What is involved in making a moral choice? This article shows that this question can be answered by looking at one's understanding of what man is, the role of the conscience, and the question of standards and motives. This is what shapes an understanding of Christian ethics.

When it comes to counselling or ministering to others, a lot of harm can be inflicted when you proof-text instead of using proof texts. The author outlines the difference, and advocates a use of Scripture that is sensitive to someone's life circumstances.

In this article on ethics, the author describes how God evaluates our actions and conduct through His commands, prohibition, permission, approval and disapproval outlined in the Bible. This article is about the use of Scripture in ethics.

This article analyzes the assumption that the patriarchal culture instituted in the Old Testament is a moral evil that was abolished through the coming of the fullness of redemption in Christ. This paper focuses on evangelical feminism. The author wants to understand the implications of embracing this assumption for the authority of the Bible as the infallible Word of God. His central question is whether adopting this assumption undermines scriptural authority.

The author addresses questions about the interpretation of the Bible's ethical material. These are questions about the meanings of moral words, to be distinguished from questions of normative ethics and of descriptive ethics. By defining "ethics" formally, rather than by its content, O'Donovan has included within the scope of ethics two spheres that are sometimes distinguished from it, i.e., the religious and the aesthetic.

This article considers some criticisms against the redemptive-movement hermeneutic. Should the redemptive intention in the Bible be taken beyond certain time-locked limits of the New Testament? Is it possible to take the redemptive intention of the New Testament beyond the Bible? What are the limits placed on our interpretation and application when we acknowledge the revelation in Jesus Christ as God's final revelation? The author responds to specific criticisms of Thomas Schreiner.

This is a study of the main ethical points found in the decision of the Jerusalem council in Acts 15:4-29. It proposes that the council members attitudes of mutual trust, honoring God and his Word, and responding with some concession toward the others form important parts of the ethical teaching. The situation of the council is described in terms of the historical background and the flow of the narrative.

The Christian lifestyle described in Colossians 3:1-Colossians 4:6 makes use of three types of traditional catechetical and ethical material.