By James E. Gilman
What does it take to stick with and never basically respect Jesus? How do non secular affections reshape the perform of Christian values like love, peace, justice, and compassion? How can they own either common fact and native which means? What position can they play in public lifestyles? In constancy of center Gilman solutions those questions, whereas displaying, in an leading edge and provocative strategy, how Christians can perform those values in methods non-stop with the lifetime of Jesus.
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Extra resources for Fidelity of Heart: An Ethic of Christian Virtue
49 Narrative’s strategy is one of concretion, then, rather than abstraction; its responsibility is to plot the speciﬁcally temporal, local, and contingent character of human experience and to mediate meaning for those whose lives are shaped by that plot’s narrative. 30 Reenfranchising the Heart A second question must be answered: Who then has access to meaning in biblical narratives? Although the moral truths to which emotional judgments and projects refer are intersubjectively accessible, comprehensible, and normative, the nature of narratives and the meanings to which they lend themselves possess a local, tribal quality accessible primarily to those whose own particular story is intertwined with those narratives.
It is that emotions are not feelings that well up in some natural and untutored way from our natural selves, that they are, in fact, not personal or natural at all, that they are, instead, contrivances, social constructs. We learn how to feel, and we learn our emotional repertoire. We learn our emotions in the same way we learn our beliefs—from our society. But emotions, unlike many of our beliefs, are not taught to us directly through propositional claims about the world, either abstract or concrete.
Although Kant’s focus is on love’s status as rational, universal law, he does not neglect entirely love’s emotions and their role in moral life. There is a substantial biblical basis for insisting on love as consisting of laws that can be commanded. It is central to the biblical tradition’s summary of ancient Jewish commandments, “Love the Lord your God” and “Love your neighbor as yourself ” (see Leviticus 19:17–18; Matthew 22:28–31; Romans 13:8–10). Loving God, self and neighbor is properly conceived, then, as an act of voluntary obedience to a range of laws woven into the fabric of Jewish covenantal history.
Fidelity of Heart: An Ethic of Christian Virtue by James E. Gilman