Chapter seven, Virtue in Action: The Royal Priesthood, strives to address three questions regarding the development of virtues with emphasis on enacting a royal priesthood who anticipate the kingdom of God. Behaving and living as a royal priesthood includes habits of the heart and mind, these habits are the discussed in the first section of chapter seven. Once the habits have been identified it is relevant to discuss how to engage these habits in daily living; especially with concern to ethics and secular tradition. Vocations, a distinct calling every individual has, involve the shaping of the body and mind, this chapter also focuses on ways to avoid sinful behaviour and ultimately the quest to follow Jesus in the royal priesthood and achieve
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Early Christians, in the first two centuries of the church, with their Zeal for God are the finest illustration of a transformed church living as Rulers and Priests; persecuted and pestered by authorities these steadfast Christians persevered in proclaiming of God’s providence and deity (225). Through collective living, uplifting and declaration of Jesus’ actions, death and resurrection, the early Christian exemplified the true devotion of becoming rulers (228). Announcing the kerygma, the essential precept that the crucified Jesus rose from the dead to restore humanity, and proclaiming that Jesus is Lord is the evangelistic mission and responsibility for steward of God’s kingdom (227). Characteristics and Fruits of the Spirits such as meekness, love and gentleness, adorned by Jesus the Saviour and sacrificial lamb, are crucial in the mission of the Church; it also require a sustaining and supportive society (229). Not only is the annunciation of God’s love imperative in out mission it is also vital to invite the nations to this renewed lifestyle impacted by a relationship with the Creator; evangelization can be a virtue (230). Since the goal of living virtually is positive habit-formed behaviour that anticipates heaven on earth, the proclamation of Jesus’ healing lordship is essential to all Christians (231). …show more content…
Theologians have labelled two levels in the quality of virtue, which are grace and nature. The author elaborates and explores the convergences and divergences of Christian and Pagan virtues; for Aristotle virtues are developed through virtuous deeds which completes the human character (240). While Christian virtues are influenced by the cross of Christ, they involve a humility which is not a characteristic of paganism. Pagans living virtuously are focused on their own moral uprightness well, Christians focus on the anticipation of Heaven on Earth and a personal relationship with God (240). Therefore the point of inward virtue is to exemplified the outward signs of worship and mission, enacting a royal priesthood (242). Alongside with the call for mission and worship, Christians are also called to holiness; shinning light into the darkness of the world (243). Holiness is necessary equipment in the royal priesthood of Christ and needed to sanctify the world (246). Evangelization is facilitated through example; in order to successfully transform the world our virtues of patience, humility,charity and love must become contagious
Early Christians, in the first two centuries of the church, with their Zeal for God are the finest illustration of a transformed church living as Rulers and Priests; persecuted and pestered by authorities these steadfast Christians persevered in proclaiming of God’s providence and deity (225). Through collective living, uplifting and declaration of Jesus’ actions, death and resurrection, the early Christian exemplified the true devotion of becoming rulers (228). Announcing the kerygma, the essential precept that the crucified Jesus rose from the dead to restore humanity, and proclaiming that Jesus is Lord is the evangelistic mission and responsibility for steward of God’s kingdom (227). Characteristics and Fruits of the Spirits such as meekness, love and gentleness, adorned by Jesus the Saviour and sacrificial lamb, are crucial in the mission of the Church; it also require a sustaining and supportive society (229). Not only is the annunciation of God’s love imperative in out mission it is also vital to invite the nations to this renewed lifestyle impacted by a relationship with the Creator; evangelization can be a virtue (230). Since the goal of living virtually is positive habit-formed behaviour that anticipates heaven on earth, the proclamation of Jesus’ healing lordship is essential to all Christians (231). …show more content…
Theologians have labelled two levels in the quality of virtue, which are grace and nature. The author elaborates and explores the convergences and divergences of Christian and Pagan virtues; for Aristotle virtues are developed through virtuous deeds which completes the human character (240). While Christian virtues are influenced by the cross of Christ, they involve a humility which is not a characteristic of paganism. Pagans living virtuously are focused on their own moral uprightness well, Christians focus on the anticipation of Heaven on Earth and a personal relationship with God (240). Therefore the point of inward virtue is to exemplified the outward signs of worship and mission, enacting a royal priesthood (242). Alongside with the call for mission and worship, Christians are also called to holiness; shinning light into the darkness of the world (243). Holiness is necessary equipment in the royal priesthood of Christ and needed to sanctify the world (246). Evangelization is facilitated through example; in order to successfully transform the world our virtues of patience, humility,charity and love must become contagious