The Victory of Christian Virtue
In Chapter One, it was argued that for a particular worldview to be compatible with virtue ethics, it has to meet two kinds of criteria. First, it must be able to account for teleology of persons and the world. Second, it must have a view of man that allows for the narrative unity of a single human life. Chapter Three will demonstrate two claims. First that experience and reason confront the Buddhism with facts that are difficult to explain away; these same facts naturally flow from the Christian worldview. Therefore, Christianity provides a better explanation for the nature of reality and human persons than Buddhism. The second claim is that Christianity can accommodate a virtue view of ethics.
The Foundations of Christian Ethics
The Nature of God
Any account of Christian ethics must begin with God. In Christian thought, God is metaphysically necessary: “The existence of God is a first truth; in other words, the knowledge of God’s existence is rational intuition. Logically, it precedes and conditions all observation and reasoning.” Further, he is the “infinite Spirit in whom all things have their source, support, and end.” God is defined as the greatest conceivable or maximally great being. As such, he is said to possess all great making properties, like moral perfection and ultimate value. By definition and ontological necessity, God constitutes the good of Christian ethics.
As a maximally great being, God exists with certain attributes. Strong divides the attributes of God into two categories: the absolute or immanent attributes and the relative or transitive attributes. The absolute attributes are those attributes that God possesses without reference to anything else. God possesses life, personality, aseity, unity, and moral perfection as ontologically necessary properties. The life that God possesses is not biological life, but rather mental energy. He “lives” as a personal being, possessing “the power of self-consciousness and self-determination.” God, then, is fundamentally and necessarily a unified, conscious, and rational person who possesses libertarian free will. In addition, he constitutes the ultimate ground of all value and moral objectivity.
The Nature of Man
The imago Dei explained
As a free being, complete within himself, God chose to create mankind in his image:
Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.”
While the Bible does not specifically explain the nature of the imago Dei, Erickson argues that there are at least six facts that can be inferred from what the Bible does say. His first five facts explain that the image of God is something bestowed freely by God, without reference to any trait or merit within man, and that all humans possess the image equally. Each of these facts is vitally important to ethics, and the application of ethics in particular. However, his sixth point is especially important to demonstrating that Christianity meets the requirements of virtue:
“The image refers to the elements in the human makeup that enable the fulfillment of human destiny. The image is the powers of personality that make humans, like God, beings capable of interacting with other persons, thinking, and of willing freely.” Essentially, possessing the imago Dei is what makes human beings persons; the absence of which makes animals merely animals.
J.P. Moreland has argued that as the imago Dei relates to persons, there are five principle parts: consciousness, free will, rationality, the soul, and objective moral values and the intrinsic value of a human being. If Christianity is true so that people are, in fact, created in the image of God, then there ought to be facts about human persons that are difficult for other worldviews to explain away. This provides an excellent opportunity to offer an apologetic toward Buddhism and a fuller explanation of what constitutes the imago Dei and how it is relevant to Christian ethics.
The recalcitrant imago Dei: human persons and the failure of Buddhism
One of the criticisms made of the virtue view of Buddhism is that it is motivated for some reason other than obtaining an honest interpretation of the Buddha’s ethics. Some Buddhist virtue ethicists even openly admitted that they had ulterior motives. It was suggested that Keown was a kind of “revisionist.” This raises an important question: Why would someone want to reinterpret the Buddha in favor of a virtue ethic? The answer seems to be that a theory of virtue ethics makes better sense out the world than the theories that the Buddha taught. While the insights of the Buddha are tremendous, they are nevertheless out of step with what human beings can know by experience and reason. In particular, Chapter Two pointed out that a virtue view of ethics was guilty of ignoring or distorting truths about the nature of a human person and the moral quality of reality. There are recalcitrant facts about the nature of man and morality for Keown and other Buddhist virtue ethicists. These are facts about the sort of world human beings find themselves in as well as the sort of lives they experience, facts about the apparent narrative unity of the human life and the teleology of the world in general. Specifically, the Buddhist will have trouble explaining the five parts of a person who possesses the imgao Dei.
Moreland argues that “mental states require a subjective ontology–namely that mental states are necessarily owned by the first person sentient subjects who have them.” According to Moreland, there are five states of consciousness and each is expressed in terms of a subject/object relationship. A sensation is a state of awareness. One might have the sensation of “seeing red,” or “feeling pain.” A thought is a “mental content that can be expressed in an entire sentence.” “All fire trucks are red,” is a thought and so is “My favorite fruit is apples.” A belief is a “person’s view, accepted to varying degrees of strength, of how things really are.” A desire is a “certain felt inclination to do, or experience certain things or avoid such.” And finally, an act of will is a “choice, an exercise of power. . . usually for the sake of some purpose.” The states of consciousness do not constitute some conventional person nor are these states aggregates of a whole. Instead, the five states are all properties of a mind (mental states), which is a unified whole and indivisible. Moreland further suggests that there is an I that stands behind and above these various states so that they belong to a particular individual: “the first person perspective is not a property persons have, it is the thing that persons are – centers of a personal kind of consciousness.” On this point, Moreland agrees with Strong:
Self-consciousness is more than consciousness. This last the brute may be supposed to possess, since the brute is not an automaton. Man is distinguished from the brute by his power to objectify self. Man is not only conscious of his own acts and states, but by abstraction and reflection he recognizes the self which is the subject of these acts and states.
Moreland’s view of consciousness as mental states stands in contrast to the Buddha’s.
The Buddha believed that there are five aggregates that constitute a conventional person: form
(rupa), sensation (vedana), perception (sanna), mental formation (sankhara), and awareness
(vinnana). The last four of these aggregates are mental states, similar to the ones utilized by Moreland, although the Buddha is clear that these mental states do not belong to anyone. An unnamed monk, in a dialogue with the Buddha, argued that human persons mistakenly assume that one of the skandhas might be identified as the self. Later in the discourse, the Buddha explains that each of these assumptions is unfounded. The Buddha asks the monk concerning each of the skandhas, “Is this what I am?” The monk responds, with Buddha’s approval, “No, lord.” There is no unified self; there is only an aggregate of parts with an illusion of self.
However, the idea that a person is merely a collection of parts does not solve the problem that Moreland raises. For example, the Buddha suggests that awareness or vinnana is the “awareness of sensory and mental objects.” But awareness, as a mental state, requires necessarily a subject and an object. There must be a subject who experiences awareness of a particular object or state of affairs. The other aggregates (with the exception of form which merely describes the physical body) have the same requirement. Perceptions will require both a “perceiver” and an object to be perceived. Formations (sankhara), which are “a range of mental responses to objects,” also require a subject/object relationship. By formulating the aggregates, the Buddha has not solved the problem of the I standing over and above the aggregates. Instead, he has merely described the conscious states that an I possesses. Further, it is not likely that the doctrine of “no-self” and a belief in the aggregates as mental states can be held simultaneously. The only option would be to either affirm that a conscious self exists over and above the aggregates or that the five aggregates are not describing mental states. The juxtaposition of the “no-self” doctrine and the strong sense of the reality of self creates a tension within the Buddhist worldview to such a point that the language employed must be understood as either being only conventionally true (there is a self) or ultimately true (there is no self).
Besides the subject/object problem implicit within the aggregates, there is a kind of cosmological problem. How could consciousness arise when reality is fundamentally empty, non-personal, and lacking any causal powers? A monk asked the Buddha this question directly: "Lord, what is the cause, what the condition, for the delineation of the aggregate of form? What is the cause, what the condition, for the delineation of the aggregate of feeling... perception... fabrications... consciousness?" The Buddha responded:
Monk, the four great existents (earth, water, fire, & wind) are the cause, the four great existents the condition, for the delineation of the aggregate of form. Contact is the cause, contact the condition, for the delineation of the aggregate of feeling. Contact is the cause, contact the condition, for the delineation of the aggregate of perception. Contact is the cause, contact the condition, for the delineation of the aggregate of fabrications. Name&-form is the cause, name-&-form the condition, for the delineation of the aggregate of consciousness.
According to the Buddha, consciousness arises as result of a material cause (earth, water, fire, and wind) intersecting with particular conditions, the reality of dependent origination. While the
Buddha refrains from metaphysical speculation, there is nevertheless another tension in Buddhism at this point: how does consciousness arise out of reality as the Buddha understood it?
The answer is not clear. Consciousness, for Buddhism is a recalcitrant fact.
The unity of human life (the soul)
If mental states are something possessed so that there is an indivisible I over and above them, then another issue presents itself: the concept of a substantial soul. Moreland argues against naturalism, but his point can easily be adapted to a Buddhist view:
I. I exist, as does a particular arrangement of skandhas associated with me.
II. I am not identical with the skandhas associated with me.
III. I am not identical with any single skandha (like vinnana, for example).
IV. I do not have any proper part which is not part of the skandhas
V. Therefore, I have no proper parts: I am altogether simple entity.
The Buddhist would likely find (III) and (IV) uncontroversial. There would be no ultimate I to be identical to a set of skandhas and whatever an I is, it would consist totally of the skandhas. Clearly, there would a problem with (I). But, if Moreland is right about mental states necessarily requiring a “subjective ontology,” then (I) should be acceptable even if there is protest. If (I) makes it through, then so do (II) and (III). If there is a “subjective ontology” that possesses the five skandhas, then it follows that a person is not identical to the skandhas. The result is that the self is an “immaterial, non-extended substance” that has no necessary relationship with the skandhas. This would explain why “we have very strong, deep intuitions that we are enduring continuants even though we undergo various changes and… experience part replacement.”
The Buddhist faces a problem here: if there is a self that exists over and above the skandhas, that self would, presumably, not be conditioned by the laws of dependent origination or karma since it stands outside the space where those laws would have causal powers. The self would create a kind of dualism within Buddhism: there is what is unconditioned and without self (nirvana) and there is the unconditioned self. To explain these phenomena, Buddhism would need to develop a doctrine of the soul. The apparent necessity of an unconditioned self, enduring over time, and being metaphysically simple, the apparent necessity of the soul, creates another recalcitrant fact for Buddhists.
The concept of free will creates another tension in Buddhist thought. In one of the most important suttas, responding to the question, “What is dependent co-arising?” the Buddha said,
From birth as a requisite condition comes aging and death. Whether or not there is the arising of Tathagatas, this property stands — this regularity of the Dhamma, this orderliness of the Dhamma, this this/that conditionality. The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, makes it plain, & says, 'Look.' From birth as a requisite condition comes aging & death.
From the dependent co-arising of things come “dependently co-arisen phenomena.” These phenomena are the complex conjunction of several “lines” of dependent co-arising and result in events like birth, becoming, craving, and so on.  The Buddha summarized his teaching on causality by saying that “Where this is present, that comes to be; from the arising of this, that arises. When this is absent, that does not come to be; on the cessation of this, that ceases.” The Buddha extended this kind of causality uniformly to explain “the evolution and dissolution of the world process…plant life… and [even] to human personality.” However, the Buddha is said to be able to break this chain of causation so that he is free from the cycle of rebirth. This assumes that the Buddha is able to enact “top-down” causation, and that he is significantly free from prior causes. In short, the Buddha possesses a form of libertarian free will.
Once again, there is tension within Buddhism. The Buddha has explained the universe in fully deterministic terms so that every effect has, at least theoretically, a detectable cause. The Buddha also wants to maintain that he and others like him are sufficiently free to break the chain of causation. However, he provides no means by which this is possible. Persons, in particular, are not a good candidate for the sort of top-down causation that is required as persons are themselves an aggregate of parts reacting according to the laws of karma and dependent-origination. The apparent existence of free will establishes another recalcitrant fact for Buddhism.
Buddhism faces a similar problem with the idea of rationality. The Buddha taught that the world was arranged in a rational way so that causes have predictable effects; he had a kind of process metaphysics. His teaching represents a “framework of thought that hinges on the ideas that sentient experience is dependently originated and that whatever is dependently originated is conditioned, impermanent, subject to change, and lacking independent selfhood.” The Buddha consistently emphasizes that reality is a rational place in his teaching on Right View. A disciple named Kaccayana Gotta asked the Buddha, “What is right view?” The Buddha said that
This world is supported by (takes as its object) a polarity, that of existence and nonexistence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.
Clearly, there is a twofold assumption here: first that reality is a fundamentally rational place and second that human persons are rational themselves so that they are able, at least potentially, to apprehend reality as it is. However, the Buddha does not provide reasons as to why reality and human persons would be arranged in just this way. Thomas Nagel suggests that the fact that humans have the ability to reason is only possible under two sorts of circumstances: either “we can reason in these ways because it is a consequence of a more primitive capacity of belief formation that had survival value when the human brain was evolving” or “the universe is intelligible to us because it and our minds were made for each other.” In Chapter Two, it was shown that the sort of teleology presupposed Nagel’s second option is unlikely on the Buddhist view. Presumably, then, the Buddhist would have to accept some sort of naturalistic (naturalistic in the sense that it would arise out of the impersonal laws of dependent co-arising and karma) mechanism as the origin of rationality. But Nagel says that this answer is “laughably inadequate” and it would still not explain why reality itself is a rational place. In addition, Alvin Plantinga argues that naturalistic accounts of rationality are self-defeating; it seems likely that his argument would stand against Buddhist forms of naturalism. Thus, once again, the Buddhist faces a recalcitrant fact.
Objective moral value and intrinsic human value
One final area of tension in Buddhism concerns the nature of morality and the intrinsic value of human persons. The ethics of Buddhism are “thought to be objectively true and in accordance with the nature of things.” The dharma defines good and evil so that
Of paths, the eightfold is best. Of truths, the four sayings. Of qualities, dispassion. Of two-footed beings, the one with the eyes to see. Just this is the path — there is no other — to purify vision. Follow it, and that will be Mara's [the demon of corruption and desire] bewilderment.
This objectivity of ethics in Buddhism led Velez de Cea to conclude that Buddhism has characteristics of moral realism because “certain external actions are unwholesome or wholesome.” As moral realists, Buddhists believe that “moral claims do purport to report facts and are true if they get the facts right.” A statement like “murder is wrong” is objectively either true or false.
Karma serves as the foundation of moral value: “For the Buddha, the moral order of the universe is contained first and foremost in the doctrines of kamma and rebirth.” Given its lack of belief in a personal God, it seems fair, then, to characterize Buddhism as “atheistic moral realists” who “affirm that objective moral values and duties do exist and are not dependent on evolution or human opinion, but they also insist that they are not grounded in God. Indeed, moral values have no further foundation. They just exist.” The trouble here is that it is difficult to understand how moral values could exist independent of persons. Craig and Moreland suggest that the idea may be incoherent and that “Moral values seem to exist as properties of persons, not as mere abstractions.”
If moral values can exist as an abstraction that only raises another question: how is it that an abstract moral foundation would have any relevance to human persons? Even if moral value could exist as an abstraction, it would not provide moral obligation. The only way persons could be morally obligated to a set of values is if those values were grounded in a person: “A duty is something that is owed… But something can be owed only to some person or persons. There can be no such thing as duty in isolation.”
Related to the existence of objective moral value is the intrinsic worth of human beings.
The value of the human person is often taken to be self-evident in Buddhism. For example, the
Dalai Lama begins Ethics for the New Millennium by stating that the proper goal of ethics is the “great quest for happiness,” a fact that “needs no justification and is validated by the simple fact that we naturally and correctly want this.” According to the Dalia Lama, the natural and correct desires of human beings define what is valuable. Such a view seems to presuppose that human beings are, in fact, incredibly valuable. Keown points out that “compassion (karuṇā) is a virtue that is of importance in all schools of Buddhism” and that the Buddha serves as a primary example of this when he decided to delay returning to nirvana in order to teach others the dharma.However, if persons only exist in the conventional sense, it is difficult to see how some ultimately impersonal, dependently arising, arrangement of parts could be said to possess intrinsic value. Further, given the questionable nature of the Buddhist moral universe, conventional persons may not be able to be moral agents in the first place. Thus the existence of objective moral values and duties, as well the intrinsic value of human beings, is also a recalcitrant fact for Buddhism.
These facts, the nature of consciousness, the soul, rationality, free will, the existence of objective moral values and duties, and the intrinsic value of human persons, are features not easily explained within the Buddhist worldview. However, these truths are central and fundamental to the Christian worldview. Alvin Plantinga makes this very point:
What is it to be a person, what is it to be a human person, and how shall we think about personhood? …The first point to note is that on the Christian scheme of things, God is the premier person, the first and chief exemplar of personhood. God, furthermore, has created man in his own image; we men and women are image bearers of God, and the properties most important for an understanding of our personhood are properties we share with him. How we think about God, then, will have an immediate and direct bearing on how we think about humankind.
God, as a unified, conscious, personal, rational, and ultimately valuable person, created man in his image. Man possesses these same traits, though to a different degree, because he is essentially made in the imago Dei. Given the Christian doctrines of God and man, it has been demonstrated that it can ably accommodate the necessary components of virtue: the narrative unity of a single human life and an explanation of teleology in man and the world.
Christ: The Ideal Man and Savior of Virtue
Aristotle argued that the good for man was to live a certain kind of life, a life characterized by the development and practice of the virtues. The driving question behind his ethic was, “What kind of person should I be?” The ancient Israelites had an answer to this question: “Be holy because I, the LORD your God, am holy (Lev. 19:2).” Their “basic moral doctrine is the imitatio Dei, to be like God as much as is humanly possible.” They were to do this by following God’s commandments. Primarily, the ethics of the Hebrew Bible were deontological. They were obligated to obey God in light of who God is and what he had done for them. While the character of God provided the standard of right actions, it did not constitute the
good for man in the Aristotelian sense. However, with the incarnation of the Son of God, the ethics of the people of God shifted: “Christ is the Word made flesh, the perfect revelation of the Father, which means that, to the Christian, God is most perfectly revealed in a person, not a set of commandments or any written or spoken words, although Jesus says he comes to fulfill the law, not to destroy it.” The absolute center of Christian ethics is the person and work of Jesus Christ.
One of the key texts on Christian ethics was written by Paul in his letter to the Ephesians.
Paul’s purpose in writing was to convey that God had begun “cosmic reconciliation” through his Son, Jesus Christ. Given this wide scope, Ephesians is a good place to look for what is fundamental to Christian ethics. In the first three chapters, Paul explains the role that the individual, the church, and himself has within the plan of God for the world. In chapter two, Paul explains that the individual is “saved by grace, through faith.” Salvation is not given according to an individual’s actions, but because “we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” Here Paul affirms that people have both intrinsic value and a teleogy. They are intrinsically valuable because they are “a product God’s making (αὐτοῦ γάρ ἐσμεν ποίημα).” They possess a telos because they were made with a purpose: “created in Christ Jesus for good works (κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς). On the basis of these realities, Paul formulates his Christian ethic throughout the rest of the book. But, Ephesians 4:22-24 is especially relevant: “You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.”
In these verses, Paul teaches that the Christian life is a process of putting aside sinful habits and attitudes, replacing them with habits and attitudes that are reflective of who God is. This dynamic component also corresponds to Aristotle’s ethic. Aristotle taught that the moral life did not consist merely in performing right actions, but also in becoming a certain kind of person through the development of character. Through this development, one can reach his telos.
The process of sanctification in Christianity is similar: “sanctification is a teleological concept. More specifically, sanctification involves the growth and transformation of oneself and one's character toward a partially determinate picture of the human good or end.” But what constitutes the telos of man in a Christian context? While not answering this question directly, Paul nevertheless provides the answer as he concludes his thought in 5:1-2: “Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.”
When Paul provides an example of the end goal of this process of sanctification, he says that Christians should “walk in the way of love, just as Christ loved us.” According to Paul,
Christ is the moral exemplar, the ideal man, and Christians should model their lives on the life of
Christ. The Christian answer to the Aristotelian question, “What sort of person should I be?” is
“You should be like Christ.” The gospels provide the fullest picture of the mission and life of Jesus Christ. According to Hauerwas, the key ethical feature of the life of Jesus was that he “did not direct attention to himself, but through his teaching, healings, and miracles tried to indicate the nature and immediacy of God’s kingdom.”
The Aristotelian virtues were realized largely within a political context. The virtues were those goods that enabled the ideal kind of society, and individuals within that society, to flourish. Both Aristotle and Christianity agree on the social nature of human beings and that “human wellbeing and flourishing occur in various relationships where life is shared and common goods are realized.” Aristotle argued that only within relationships between people of a certain class, gender, and social status can one achieve eudaimonia. Virtue was attained through relationships with people like one’s self. However, in the Christian context, the kinds of relationships that allow moral development are the kinds of relationships found within the kingdom of God – relationships between God, the individual, and the kingdom community.
While Aristotle required a group of like individuals for moral growth, Christian ethics emphasizes the difference between God and man. Moral development occurs when a person exists in right relationships, not only with other human beings, but also with God himself (Matt. 22:36-40). Jesus demonstrates how these relationships should be worked out when he “comes to initiate and make present the kingdom of God through healing of those possessed by demons, by calling disciples, telling parables, teaching the law, challenging the authorities of his day, and by being crucified at the hands of Roman and Jewish elites and raised from the grave.” Jesus demonstrated that the ideal life is characterized by obedience and love for God as well as sacrificial love for other human beings, especially human beings that are considered unworthy of that sacrifice. This is why Jesus is the human paradigm of virtue; “he realized our full human potential. He resisted selfish temptations, identified with the weak and oppressed, made love his motivation and guide, responded in love to both friends and enemies, was obedient to God (even to death), and found self-fulfillment in relationship with God rather than in autonomy.”
Reuschling makes an excellent point here:
Jesus himself is the exemplar of the virtuous life. It might be easy to attribute the virtuous life to Jesus based on his divinity. Yet the virtues that Jesus taught were demonstrated in the life he lived through his humanity and in his social and personal interactions. It’s Jesus’ humanity that gives us the window through which to view the quality and shape of a life that pleases God. Jesus did not just teach about the virtue of mercy. Jesus was merciful. Humility was not an abstract idea in Jesus’ teaching. Jesus himself was the model of humility. Jesus did not present theories of justice. Jesus was reconciling, securing justice and righteousness as marks of shalom.
A Christian ethic of virtue, then, is well founded and superior to a Buddhist virtue ethic. The Christian worldview provides the necessary foundations, an account of teleology and the narrative unity of human life, while Buddhism does not. Christianity does more than merely allow for a theory of virtue ethics. It provides a rich, substantive, and attractive theory of virtue. The Christian account affirms what we all we want to affirm and know intuitively: that human life is immensely valuable and that we were meant for some incredible good. Jesus Christ provides the fully realized example of the human telos that affirms these intuitions and calls humans to the good for which they were originally intended. By contrast, the Buddha asks men to deny a substantive good and even the commonsense understanding of themselves in order to achieve the extinguishing of life:
Delight is the root of suffering and stress, that from coming-into-being there is birth, and that for what has come into being there is aging and death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.
In stark contrast, Jesus declares, “I have come that they may have life, and have it to the full.” Jesus affirms what the Buddha denies, which is they very essentials of virtue. Therefore, I invite the Buddhist virtue ethicist, who correctly wants to affirm the goodness and value of human life, to identify with Christ, who, “in his full humanity and solidarity with us, became what we were created to be: the image of God.” The good life does not consist in the extinguishing of it, but in entering into the Kingdom of God, conformed to the image of his Son.
 Augustus Hopkins Strong, Systematic Theology: A Compendium and Commonplace-Book Designed for
the Use of Theological Students (Philadelphia: Griffith & Rowland Press, 1907), 52.
 Ibid., 251.
 Gen 1:26
 158 Millard J. Erickson, Christian Theology (Grand Rapids: Baker Book House, 1983), 532.
 159 This heading is adapted from Moreland’s The Recalcitrant Imago Dei: Human Persons and the Failure
 160 James Whitehill, “Buddhism and the Virtues,” in Contemporary Buddhist Ethics, ed. Damien Keown (Richmond: Surrey: Curzon, 2000), 17.
 James Porter Moreland, The Recalcitrant Imago Dei: Human Persons and the Failure of Naturalism (London: University of Nottingham, 2009), 20.
 Ibid., 133.
 164 Strong, Systematic Theology, 252.
 165 Typically, vinnana is translated as consciousness. However, this translation is not consistent with what is usually meant by consciousness, “the totality of conscious states of an individual.”
 166 Peter Harvey, “Theravada Philosophy of Mind and the Person,” in Buddhist Philosophy: Essential Readings, ed. William Edelglass and Jay Garfield (Oxford: Oxford University Press, 2009), 265.
 167 Maha-punnama Sutta: The Great Full-moon Night Discourse, trans. Thanissaro Bhikku,
 Harvey, “Theravada Philosophy,” 266.
 Maha-punnama Sutta: The Great Full-moon Night Discourse
 Moreland, The Recalcitrant Imago Dei, 120.
 Ibid., 115.
 Paccaya Sutta: Requisite Conditions, trans. Thanissaro Bhikkhu, http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.020.than.html.
 Kalupahana, Buddhism as Philosophy, 29.
 176 Ibid., 66.
 Ibid., 30.
 178 Moreland, The Recalcitrant Imago Dei, 50.
 Noa Ronkin, “Theravada Metaphysics and Ontology,” in Buddhist Philosophy: Essential Readings, ed. William Edelglass and Jay Garfield (Oxford: Oxford University Press, 2009), 14.
 180 Kaccayanagotta Sutta: To Kaccayana Gotta (on Right View), trans. Thanissaro Bhikkhu,
 181 Thomas Nagel, The Last Word (New York: Oxford University Press, 1997), 75.
 See Plantinga’s “Naturalism Defeated,”
 Keown, A Short Introduction, 25.
 Maggavagga: The Path, trans. Thanissaro Bhikkhu, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.20.than.html
 Velez de Cea, “The Criteria of Goodness,” 134.
 186 Geoff Sayre-McCord, “Moral Realism,” in The Stanford Encyclopedia of Philosophy, ed. Edward N. Zalta (Stanford: Stanford University, 2007). Par 3.
Gowans, Buddhism, 29.
 188 James Porter Moreland and William Lane Craig, Philosophical Foundations for a Christian Worldview (Downers Grove, IL: InterVarsity, 2003), 492.
 Richard Taylor, Ethics, Faith, and Reason (Englewood Cliffs, NJ: Prentice-Hall, 1985), 83.
 The Dalia Lama, Ethics, 5.
 Keown, A Short Introduction, 30.
 Alvin Plantinga, “Advice to Christian Philosophers,” Journal of the Society of Christian Philosophers (1984): 6.
 Linda Trinkaus Zagzebski, Divine Motivation Theory (Cambridge: Cambridge University Press, 2004), 316.
 Ibid., 316.
 D. A. Carson, Ephesians: New Bible commentary : 21st century edition (4th ed.) (Downers Grove, Inter-Varsity, 1994), 134.
 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality (Grand Rapids: Brazos, 2008), 117.
 198 Joseph J. Kotva, The Christian Case for Virtue Ethics (Washington: Georgetown University, 1996), 72.
Stanley Hauweras, “Jesus and the Social Embodiment of the Peaceable Kingdom,” in The Hauerwas Reader, ed. John Berkman and Michael Cartwright (Durham: Duke University, 2001), 117.
 Reuschling, Reviving Evangelical Ethics, 116.
 Hauerwas, “Jesus and the Social Embodiment of the Peaceable Kingdom,” 119,
 Kovak, The Christian Case, 80.
 Reuschling, Reviving Evangelical Ethics, 123.
 205 Mulapariyaya Sutta: The Root Sequence, trans. Thanissaro Bhikkhu,
 John 10:10
 Kovak, The Christian Case, 80.