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.
How relevant is the Old Testament for Christian ethics and how should it be used? The purpose of this first part of a two-part article is to survey some approaches to the question, both ancient and modern, examining assumptions and methods. Special notice is given to the early church, the time of the Reformation, and the modern period.
This article focuses on the moral distinction between appearance and reality, between an outward self and an inward self. It examines contemporary virtue ethics and the claim that Christian ethics is a virtue ethic. It identifies, examines, and evaluates three theses that are central to virtue ethics: a priority thesis, a perfectionist thesis, and a communitarian thesis.
France responds to the provocative book of John H. Yoder titled The Politics of Jesus. He wants to look for renewed thinking among affluent Christians on matters of economic ethics. The article considers Jesus' practice and teaching in relation to wealth and property. Finally, the author wants to apply this to the contemporary issues posed in Christian ethics.
The article is written against the background of the absence of the economically marginalized from the church in Britain. This article looks into the ethical attitudes and moral lifestyle of the working classes and reflects on the implications for the teaching of Christian ethics. It wants to commend Christian ethics above rationalistic approaches to life.
This article reflects on the place and function of Christian ethics in the public square. It contrasts Christian ethics with competing ethical visions of secular views in bioethics and points out the inherent difficulty in bringing Scripture (or scriptural values) into the ethical square. It concludes with an assessment of the future of Christian values within public ethics.