Essay Example on Christians: Not All Are Judgmental

There is a notion that Christians are often anti-everything, negative, and bias in their approach to issues; for example, Christians are believed to be against abortion, gays, and contraception. Understandably, it is worth noting that not all Christians have a similar approach to issues. Being judgmental in this context would mean that in the journey of a Christian, is very unfortunate that people are prone to making mistakes, and that Christians can easily point out someone's mistakes and subject the person to exclusion and a marginalized situation especially when it comes to the mistakes of a non-Christian. They are usually self-centered as they struggle with self-righteousness (Van 121). Not only that, but also, Christians believe that they are right and others are ever wrong. Also, such individuals think that they are often right and higher than they ought to be and usually focuses on comparison issues. Such misunderstanding of who Jesus Christ is and how Christians should behave has significantly driven many people away from the church.

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Christians should spend enough time to have fundamental conversations with truth and grace, assist others in acknowledging the standards that God lives but not condemning non-Christians; thus, the church would be perceived as different from the outsiders. For instance, the Bible has also disapproved of the majority of Christians (Countryman 46). According to Romans 2:1-4, Christians can say what terrible individuals they have been talking about, but they are similarly bad with no exception; when they are saying that others are wicked are requires punishment, they are condemning themselves because they are pursuing the same course as those of non-Christians, and that they should recognize how tolerant, kind and patient God is with them as well as understanding how God has been forgiving people their sins and granting time for everyone to repent and come to Jesus (Van 127). The verse explores how God is king to humanity, such that it triggers repentance in people and not only Christians. Let not the Christians be contemptuous but explore such verses and imitate God's kindness that would foster repentance in other people.

More imperatively, Christians need certain beliefs and faith that would grant them the opportunity to be a member of their community. According to Western society, Christianity is based on the shared obligation to right, justice, and reason; every individual has a diverse opinion on what their freedom, right, and the kind of life that transform their belief system (Balkin et al. 187). Timothy Keller has also focused on how the community may not be inclusive, as he challenges people to consider that a member of the lesbian, gay, or transgender community says that he/she has the experience with religion and that homosexuality is a sin. Another member says that his/her son has a right to marry even though he is gay (Keller 64). Despite their flexibility and graciousness, each of them will tell one another to terminate their membership because they do not share a similar belief with the rest. Everyone believes that they are right and others are wrong, but the first member is perceived as inclusive, and the second one is perceived to be exclusive, but the truth is that both of them have the same character and similar behavior.

Understandably none of such people are intolerant and judgmental, but they pursue a common belief in their respective community (Countryman 66). Therefore, if any community does not monitor the practice of its members and to ensure a common belief is conformed to, the mistake would not be on the community but on specific members who do not adhere to the belief of the community; hence their membership would stop immediately (Keller 102). Notably, Christians should be responsible for holding each other accountable in their practice. Unfortunately, Christians attempt to hold non-Christians accountable to traditions and belief that they never took an oath. Therefore it is worth informing christens to drastically overt condemnation, forego punishment, and ignore judgment but pursue a love for everyone (Balkin et al. 193).

Sexual Ethic Seems to Suppress Basic Human Desire and Living Fulfilled Lives

Based on the concept that Christians' sexual ethic seems to suppress basic human desire and are not able to live fulfilled lives, they believe that the assumption that resistance and promiscuity to the idea of monogamy lead to self-fulfillment. The underlying sociocultural plausibility structure of such a claim can be traced to the sexual revolution that occurred during the 20th century, in which pornographic movies were produced on a large scale, contraception was normal, and premarital sex was often as well as homosexuality being a routine in the Western civilization. The most suitable response to monogamy, purity, and heterosexuality is that Christian sexual ethic is repressing innate human desire. According to Christianity, innate human desire can be realized in a marital relationship both sexually and romantically, which corroborates on the fact that Christianity is the destruction of romantic and sexual fulfillment (Van 129).

According to the Christian principles underpinning sexual ethics, practicing sex in marriage is blessed and holy to God and that people should not have sexual relationships before marriage (McDowell and Sean 89). The union that binds man and woman together in a sexual relationship is special, hallowed, holy, sacred, and sanctified by God. Therefore, practicing sexual intercourse before marriage is perceived as devious and destruction to human's relational nature.

Regarding the Christian principles on sexual ethics, sex is integrated into the fulfillment of human life, and that sex affects people from different perspectives, including emotionally, socially, physically, and spiritually, but sexual practices in the church is seen as an abomination (McDowell and Sean 111). Christians pursue sexual ethics as abandoning the commandment of loving God and loving others. Because loving God also encompasses the way Christians conduct themselves in terms of actions towards others, as well as acting in a way that portrays a follower of Jesus Christ since actions must often adhere to the principles that Jesus followed (Countryman 98). Notably, the faith community that tolerates everyone, including Gay, lesbian, and transgender individuals, should develop a sexual ethic model that can be used by everyone as a component of the principles of the community.

More significantly, those who search for sexual ethics from Christian faith instead of searching it from the emotional or life experience approach are believed to be in the right place. Christians have been looking for the best response to sexual ethics from the Bible. According to the standard of Christianity, God created sex; therefore, He has the best answer regarding Christian sexual ethics (Van 134).

According to Keller, sex refers to a complete commitment to the relationship since it is a gift that is granted as a result of absolute union with God (Keller 112). When a man and a woman are in a sexual relationship, they enjoy the love of God. More precisely, it is true that sex may not meet the entire need of the soul. Paul suggests that not all people have the opportunity to have lifelong celibacy, but in some situations, they are all called to celibacy, and people can be called even when they are already in marriage.

Works Cited

Balkin, Richard S., Richard E. Watts, and Saba R. Ali. "A conversation about the intersection of faith, sexual orientation, and gender: Jewish, Christian, and Muslim perspectives." Journal of Counseling & Development 92.2 (2014): 187-193.

Countryman, William. Dirt, greed and sex: Sexual ethics in the New Testament and their implications for today. Scm Press, 2013: 46-98

Keller, Tim. "The Gospel and Sex." Teilnehmerskript: The Gospel and Life Conference, 2004. 64-112

McDowell, Josh, and Sean McDowell. The Beauty of Intolerance: Setting a generation free to know truth and love. Monarch Books, 2016: 89-111

Van Bebber, Dave. "A Biblical Model for Apologetics.".121-134