Theological Ethics

Moral character is often determined by the behavioral activities or tendencies of an individual. The tendencies, activities, and repetitive reactions of the individual of good character all work together towards defining the personality of an individual (Geisler, 2010, p. 35). This is based primarily on the fact that individuals are body/soul solidarities, activities of the body are activities of the self, and people are self-administering and self-deciding (Miller, 2003, pp. 470474). With a specific end goal to be of good character, one must acknowledge virtues, demonstrate them in ethical ways, and be motivated towards exhibiting positive actions. This essay will present how the different virtues that people have influenced their actions and how the same differs or relates to Christian virtues. Additionally, the essay will reflect on the different perspectives of virtues, including the Christian perspective.

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Influence of Virtues Including Christian on Individual Actions

Virtue, by definition, is the ethical expression of an individual. An ethical individual has a character that is made-up of excellent character traits and behavior that are determined as being great. For instance, he or she is straightforward, sensible, polite, forgiving, and kind. On account of these ethics or constructive character qualities, he or she is focused on making the best decision regardless of what the individual cost and does not twist to driving forces, inclinations or wants. Instead, they act as indicated by esteem and standards. Some may state that great characteristics are intrinsic and created through great child rearing or how well parents have brought someone up (Hauerwas, 1991, pp. 101-105).

The different virtues that one possesses can influence the various ways in which they express themselves through actions and words (Ainley, 2017, pp. 66-67). For instance, discipline will push a person towards running a 30- mile race, complete it, and work towards a healthy life.

Kindness towards someone who is having a bad day or to any random individual has the potential to change their demeanor and make them happy or to just smile and eventually creates a rapport that enables one to engage with them. Creativity can activate an idea in an individual that can help fundamentally change how individuals often relate on social media platforms (Kamtekar, 2004, pp. 460-462).

Trust is an essential virtue that guides all human relationships and helps in fostering reliability, dependability, and creating meaningful relationships. Trust makes one dependable. Gratitude in an instance where one is facing a job loss enables one to see the prospective of a new transition to a more fulfilling career (Brunner, 2002, pp. 112-113). Service to others and humanity in general no matter their level or place in the society has the potential to transform lives by calling for better neighborhoods and better state and national relations (Harman, 2001, pp. 122-123). Patience as a virtue enables one to listen carefully and attentively without any rush when others speak, focus more on listening and understanding what others have to say, and consequently have an effective response.

Christian virtues are often characterized by the fruits of the Holy Spirit that are captured in the Galatians 5:22, which are joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. These fruits ultimately define the virtues that a Christian is expected to possess, and they eventually determine Christians’ actions and attitudes towards other people (Kotva, 1996, pp. 251-252). Unlike the personal virtues that individuals possess and are more than not developed from childhood by parents, Christian virtues are as result of one entering and developing a relationship with God and, consequently, receiving the Holy Spirit (Niebuhr, 2012, pp. 85-86)

Different Perspectives of Virtues

There are different perspectives of virtues that play a significant role in defining the actions of individuals. Eudaimonism is the established definition of virtue ethics. It holds that the best possible objective of human life is eudaimonia which can be interpreted differently as joy, prosperity, or the great life. Certainly, such an idealistic life would in itself constitute eudaimonia, which ought to be viewed as a goal, not an abstract, state, described by the very much lived life, independent of the enthusiastic condition of the individual encountering it.

Ethics of care was created essentially by feminist authors such as Annette Baier in the twentieth century. They were inspired by the possibility that men think in manly terms, for example, equity and independence, while women think in female terms, for example, mindful. It requires an adjustment in we see the profound quality and the temperances, moving towards ethics exemplified by women, for example, dealing with others, tolerance, the capacity to sustain, altruism, and so on. These have been underestimated because society has not sufficiently esteemed the commitments of ladies. It accentuates the significance of solidarity, network, and connections as opposed to general benchmarks and fairness (Hursthouse, 2009, pp. 70-75).

Agent-based theories were a creation of Michael Slote, giving a record of temperance in light of our good judgment instincts about which character qualities are outstanding such as generosity, thoughtfulness, and empathy. These qualities can be recognized by taking a gander at the general population we appreciate as our ethical models. The assessment of activities is, therefore, dependent on moral judgments about the inward existence of the operators who play out those activities.

Christian ethics asks what the entire Bible shows about which acts, dispositions, and individual character qualities get God's endorsement and which ones do not. This implies Christian morals trains us how to live (Scharen & Vigen, 2011, pp. 123-124). It is imperative to examine Christian morals with the goal that we can more readily know God's will. God delights in His ethical character, which is remarkably great, constant, and endless. His ethical principles for individuals spill out of his ethical character. Accordingly, they apply to all individuals in all societies for all of history as evidenced in the Bible through the various history books. Christian ethics are based on the Bible and ultimately on the nature of Christ. Additionally, Christian ethics helps Christians in acknowledging the various ways in which one can live for the glory of God (Morris & Woodbridge, n.d., pp. 155-156).

Conclusion

Notwithstanding the test of contemporary moral frameworks and moral issues standing up to Christian morals today and some tricky territories in Christian morals Christian ethics is a legitimate moral framework with a sound religious premise. Christian ethics is a sufficient moral framework, which is far predominant to the contemporary moral frameworks of present day culture. As seen above Christian ethics in most instance define the moral fiber of an individual. On the other hand, virtue ethics are harnessed from childhood and developed over time. However, in spite of its predominance as a moral approach, virtue ethics have been taken in Western logic by approaches that judge right activity either about moral standards, which is deontology, or the presumable results of activities, which is consequentialism. I believe virtue ethics, as well as Christian ethics, play a role in influencing the actions of an individual. It is also clear from the above that in one way or another some of the Christian virtues as captured in Galatians 5:22 are also part of world virtues and both ends work towards defining an individual’s character.

References

Ainley, K. (2017). Virtue ethics. For publication in the Oxford Research Encyclopaedia of International Studies (Oxford University Press and the International Studies Association) 2017.

Brunner, E. (2002). The divine imperative: a study of Christian ethics. Cambridge, United Kingdom: James Clarke & Co.

Geisler, N. L. (2010). Christian ethics: Contemporary issues and options. Ada, MI: Baker Academic.

Harman, G. (2001). Virtue ethics without character traits. Fact and Value, 117-127.

Hauerwas, S. (1991). The peaceable kingdom: A primer in Christian ethics. Notre Dame, IN: University of Notre Dame Press.

Hursthouse, R. (1999). Virtue ethics and human nature. Hume Studies, 25(1), 67-82.

Kamtekar, R. (2004). Situationism and virtue ethics on the content of our character. Ethics, 114(3), 458-491.

Kotva Jr, J. J. (1996). The Christian case for virtue ethics. Washington D. C.: Georgetown University Press.

Miller, C. (2003). Social psychology and virtue ethics. The Journal of Ethics, 7(4), 365-392.

Morris, R. A., & Woodbridge, N. B. (n.d.). Christian ethics as an adequate ethical system in the context of modern culture: a theological analysis and critical evaluation. Retrieved from https://www.sats.edu.za/userfiles/Christian%20Ethics%20article.pdf

Niebuhr, R. (2012). An interpretation of Christian ethics. Louisville, KY: Westminster John Knox Press.