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{{Cquote|...the [[Christianity|Christian]] doctrine is that we can see in his life the clearest possible [[revelation]] in human terms both of what God is like and at the same time of what our lives ought to be like. In the ‘Sermon on the Mount’ (Matthew 5–7) Jesus issues a number of radical injunctions. He takes the commandments inside the heart; for example, we are required not merely not to murder, but not to be angry, and not merely not to commit [[adultery]], but not to [[lust]] (see Ezekiel 11:19, ‘I will give them a heart of flesh, that they may walk in my statutes.’) We are told, if someone strikes us on the right cheek, to turn to him also the left. Jesus tells us to love our enemies and those who hate and persecute us, and in this way he makes it clear that the love commandment is not based on reciprocity (Matt 5:43–48; Luke 6:27–36). Finally, when he is asked ‘Who is my neighbor?’, he tells the story (Luke 10) of a [[Samaria|Samaritan]] (traditional enemies of the [[Jew]]s) who met a wounded Jew he did not know by the side of the road, was moved with compassion, and went out of his way to meet his needs; Jesus commends the Samaritan for being ‘neighbor’ to the wounded traveler.

{{Cquote|...the [[Christianity|Christian]] doctrine is that we can see in his life the clearest possible [[revelation]] in human terms both of what God is like and at the same time of what our lives ought to be like. In the ‘Sermon on the Mount’ (Matthew 5–7) Jesus issues a number of radical injunctions. He takes the commandments inside the heart; for example, we are required not merely not to murder, but not to be angry, and not merely not to commit [[adultery]], but not to [[lust]] (see Ezekiel 11:19, ‘I will give them a heart of flesh, that they may walk in my statutes.’) We are told, if someone strikes us on the right cheek, to turn to him also the left. Jesus tells us to love our enemies and those who hate and persecute us, and in this way he makes it clear that the love commandment is not based on reciprocity (Matt 5:43–48; Luke 6:27–36). Finally, when he is asked ‘Who is my neighbor?’, he tells the story (Luke 10) of a [[Samaria|Samaritan]] (traditional enemies of the [[Jew]]s) who met a wounded Jew he did not know by the side of the road, was moved with compassion, and went out of his way to meet his needs; Jesus commends the Samaritan for being ‘neighbor’ to the wounded traveler.

The theme of self-sacrifice is clearest in the part of the narrative that deals with Jesus' death. This event is understood in many different ways in the [[New Testament]], but one central theme is that Jesus died on our behalf, an innocent man on behalf of the guilty.<ref>[https://plato.stanford.edu/entries/religion-morality/ Religion and Morality], Stanford Encyclopedia of Philosophy</ref>}}

The theme of self-sacrifice is clearest in the part of the [[narrative]] that deals with Jesus' death. This event is understood in many different ways in the [[New Testament]], but one central theme is that Jesus died on our behalf, an innocent man on behalf of the guilty.<ref>[https://plato.stanford.edu/entries/religion-morality/ Religion and Morality], Stanford Encyclopedia of Philosophy</ref>}}

Thomas Brewton points out that things like the [[Ten Commandments]] or the [[Code of Hammurabi]] were sets of rules to establish moral behavior, enforced in the context of religion.<ref>The Conservative Voice: [http://www.theconservativevoice.com/article/9332.html "Morality and Political Order"] by Thomas Brewton</ref>

Thomas Brewton points out that things like the [[Ten Commandments]] or the [[Code of Hammurabi]] were sets of rules to establish moral behavior, enforced in the context of religion.<ref>The Conservative Voice: [http://www.theconservativevoice.com/article/9332.html "Morality and Political Order"] by Thomas Brewton</ref>