Theological Ethics Research Articles

Egocentricity, Organism, and Metaphysics: Sin and Renewal in Bavinck’s Ethics

The recent discovery and translation of Herman Bavinck’s (1854–1921) Reformed Ethics and the ongoing work on the sources and contours of his organic ontology create the impetus to relate these two trajectories together. The twin questions this article will be asking, precisely, are these: what is the logical relationship between Bavinck’s organic whole federalism, where ethical ties are ontologically constitutive, with his claim in the Reformed Ethics that sin’s organizing principle is the prioritization of the ego above all else? Further, how does that organic whole anthropology inform his vision of renewal and the subsequent ethical imperative that flow from the Spirit’s regenerative work? This article traces Bavinck’s logic through the Ethics on these twin questions, while being cognizant of the rest of his oeuvre. With this exposition in hand, this article then relates Bavinck’s outlook to current discussions in Protestant theological ethics.

Temperance and the Second-Person Perspective

The virtue of temperance with respect to food and drink is often assumed to be relatively straightforward, a matter of steering a mean between excess and deficiency. Given also that humans share the need to eat and drink with non-human animals, this topic might therefore seem promising to explore for possible connections between evolutionary research on morality and theological ethics. In this paper, however, I argue that many aspects of temperance go far beyond the Aristotelian account and can be understood principally as reflecting the fact that human beings are embodied relational persons. This second-person account can indeed be connected to theological ethics, but it is also one that draws principally from the discontinuities of human and non-human behaviour.

From Moral Theology to Ecclesial Ethics

The paper explores shifts and turns that over the centuries have influenced moral thinking and instructing on moral matters within the Roman Catholic tradition. The purpose of this exploration is to shed light on the current status of moral theology and identify areas for future developments. The paper proposes ‘ecclesial ethics’ as one of such areas. It views moral theology as a dynamic discipline, shaped by pressures, invitations and demands of the day. It claims that for moral theology to be relevant today, some fundamental questions (including the purpose of the discipline) must be revisited. It argues that practical realities in the lives of individuals, communities and the church as well as the Planet must be at the forefront of moral theological considerations. Contemporary moral theologians and/or theological ethicists (the paper considers this distinction) are a diverse and, we dare to add, divided group. The paper argues that building bridges in a polarised world (including the world of moral theology) needs to be a priority. The overall aim of this study is to respond positively to the call for renewal of moral theology as voiced in the ‘Decree on Priestly Formation’ of the Second Vatican Council and in several statements made by Pope Francis.

Christian Ethics, Lutheran Tradition, and Pluralistic Society

Summary In the Lutheran tradition, the particular aspects of theological ethics have often been overlooked, if not outright denied. Thus, it is not uncommon for Lutheran theologians to emphasize the universal aspects of theological ethics and to downplay its particular aspects, even to the point of arguing that a Christian ethics does not exist. Against this background, the article gives several arguments for drawing Lutheran ethics in a direction that will allow its particular aspects to be more clearly articulated. It also presents certain features of Luther’s ethical position that might foster an understanding of the particular aspects of Lutheran ethics. Building on this, the article points to a contemporary Lutheran position of relevance to a pluralistic society.

Theological Ethics in a Neoliberal Age

Theological Ethics in a Neoliberal Age

Maureen Junker-Kenny, Approaches to Theological Ethics: Sources, Traditions, Visions

Maureen Junker-Kenny, <i>Approaches to Theological Ethics: Sources, Traditions, Visions</i>

BERTEOLOGI DALAM KONTEKS PANDEMI COVID 19 - UPAYA MENGEMBANGKAN ETIKA TEOLOGIS DALAM RELASI KEADILAN DAN KEHARMONISAN DENGAN ALAM

The Coronavirus (COVID-19) pandemic is a global problem for humans today. There are some hypotheses and analyses regarding the cause of the pandemic, including the ecological problem (environmental damage) which is considered as one of the biggest contributing factors. The natural imbalance and the environmental damage are an undeniable reality in today’s life. The theological understanding of humans as imago Dei who have the rights to conquer and control the nature exacerbate the ecological problems and increase humans’ disharmony with nature. This paper invites the readers to understand the context of this pandemic as an effort to reflect on discriminatory theological views of nature which lead to irresponsible human attitudes and behaviors. In this regard, this paper offers a theological understanding which recognizes relational justice and harmony with nature. This paper also provides an explanation of the relation between COVID-19 and ecological issues, as well as theological views which trigger humans’ destructive attitudes and behaviors towards nature. Moreover, this paper offers solutions to transform the crisis through theological paradigms which become theological ethics, in order to establish the relation between justice and harmony with nature.

Ethics of responsibility in a theological perspective

In the article the author explicates his own view of a theological ethics of responsibility in dialogue with other proponents of such an ethics. A distinction is first made between an “ethic or responsibility” and an “ethics of responsibility”. Attention is then given to the emergence of the key term of “responsibility” in Western culture and its theological origin pointed out. It is argued that responsibility as an ethical concept implies the accountability of human persons for their deeds before an ultimate instance of accountability and thus with inner necessity depends on an affirmative understanding of autonomy and self-determination. What is, however, also implied is dependence on human interaction and communication. From this follows the conclusion that the ethics of responsibility is based on a relational rather than an essentialist anthropology. This conclusion is confirmed in an extensive discussion of the views of the two most important representatives of a theological approach to the ethics of responsibility, namely Dietrich Bonhoeffer and H. Richard Niebuhr. In the last part of the article it is argued that what distinguishes theological ethics of responsibility is that contrary to a purely future-oriented ethics – as is the case with, for example, the ethics of responsibility of Max Weber and Hans Jonas – it is an ethics that intertwines the three modi of time: past, present and future.

African and Western approaches to the moral formation of Christian leaders: The role of spiritual disciplines in counteracting moral deficiencies

This article begins with a brief outline of current African and Western contexts, and the moral predicaments in which leaders in South Africa find themselves. The research problem addressed is how the spiritual maturity and moral excellence of Christian leaders can be advanced. The methodology employed draws on African and Western cultural and Christian traditions of moral formation. Whilst some common means of moral formation are discussed, particular attention is given to the role of spiritual disciplines. The article aims to address the following question: ‘how do leaders become the kind of people who will make good and right decisions, live moral lives, contribute to the life and work of the church, care for others and the environment, and pursue social justice?’ Three clusters of moral deficiencies are discussed, including pride, vainglory (self-glorification or narcissism) and greed, together with the spiritual disciplines that can counteract them. The central argument is that spiritually mature and morally excellent leaders can address more effectively the moral challenges facing the church and South African society.Contribution: This transdisciplinary article contributes to the HTS’s theological research by combining the academic disciplines of Christian Spirituality and Theological Ethics with particular reference to leadership formation. It further contributes to academic contextual discourse by evaluating African and Western traditions of moral formation and advancing practical means of addressing leadership deficiencies.

“I have a gun and I know how to use it”: A phenomenology of handgun ownership by evangelical Christians

American gun culture pervades American evangelicalism. Field research of this phenomenon utilizes phenomenological methods, involving online and onsite visits to Frontier Justice, a Kansas City-based gun store and boutique with evangelical Christian owners. Additional research entails concealed-carry gun training and interviews and email correspondence with Christian handgun owners, including the pastor of a church with armed security. Research culminates with the purchase of a used handgun for specified purposes. Theological ethics reflection controversially correlates the phenomenon of dutiful or fanatical evangelical gun ownership with fear, idolatry, and narcissism.

Book Review: The Concept of Intrinsic Evil and Catholic Theological Ethics

Book Review: The Concept of Intrinsic Evil and Catholic Theological Ethics

Human Dignity or Social Contract as Normative Frameworks in Applied Ethics?

Abstract The enquiry whether human dignity as the translation of the biblical designation of the human person as imago Dei should continue to be the framework used to ground human rights and specify their realisation, is developed in five parts. The first identifies two understandings of dignity in the public realm, one inherent-transcendental, the other empirically verifiable. The second section compares the use of “dignity” in three traditions of Catholic Theological Ethics: virtue, natural law, and autonomy. In view of doubts whether theological anthropology should still be the primary location for expounding the meaning of imago Dei, the third section discusses attempts to absorb anthropology into ecclesiology. The modern history of reception of this biblical term by J.G. Herder is outlined in section four, before drawing conclusions from the previous enquiries for the question which language theological ethics should use in public discourse, imago Dei or dignity.

Introduction

Abstract Two generations after the proclamation of the Universal Declaration of Human Rights, there is a need to evaluate what has been achieved when it comes to discussions on human dignity and human rights in terms of their foundations and applications. This issue of the Interdisciplinary Journal for Religion and Transformation in Contemporary Society addresses this task from the point of view of theological ethics and religious studies. Part One of this collection provides a solid foundation for defining human dignity and promoting human rights. Part Two demonstrates how this foundation can be applied to current and pressing ethical, legal, and theological issues confronting humanity, by addressing four exemplary issues (homosexuality, gender, migrants, and climate change). Combined, these essays point a way forward for the ongoing development of a comprehensive, comprehensible, consistent, and credible definition of human dignity and human rights and their role in addressing ongoing ethical, legal, and theological issues.

Vztah Bible, biblické hermeneutiky a křesťanské sociální etiky: metodologické poznámky k utváření teologickoetické reflexe

The aim of the article is to present the relationship between Christian social ethics and the Bible as well as the related methodological approaches and limits. A correct handling of the biblical texts in theological ethics implies a differentiated approach. This includes first the knowledge of the complexity that arises when applying biblical texts to the ethical reflection of contemporary problems, secondly the familiarity with biblical hermeneutics, and thirdly the interdisciplinary cooperation with theological as well as non-theological sciences. The presented thoughts should contribute to a better understanding of Christian social ethics as a theological discipline as well as its methodological procedure.

Everyday Solidarity: A Framework for Integrating Theological Ethics and Ordinary Life

As moral theology responds to the pastoral emphases of Pope Francis’s pontificate, more work must be done to facilitate the integration of theological ethics and ordinary life. In order to pursue this goal in a consistent fashion, this article proposes a new form of “everyday solidarity” as a framework for linking Catholic theological convictions with everyday moral choices. The article clarifies the often-ambiguous notion of solidarity found in Catholic social teaching and describes how the new species of everyday solidarity can function as both a principle and a virtue to transform discernment in ordinary life.

The Bicameral Brain and Theological Ethics: An Initial Exploration

AbstractPope John Paul II called for an intense dialogue between science and theology, “a common interactive relationship,” in which each discipline is “open to the discoveries and insights of the other” while retaining its own integrity. This essay seeks to be responsive to that call and is an initial exploration of relationships between contemporary neuroscience and Catholic theological ethics. It examines neuroscientific data on the bicameral brain and theological ethical data on marital ethics, including divorce and remarriage, and asks what insight the former might provide into both the latter and the different ethical methods that respond to marital ethics. The analysis is undertaken in the hope of illuminating a pathway that opens the insights of one way of doing theological ethics to the insights of another way, thereby eliminating the unnecessary, unhelpful, and sometimes un‐Christian polarizations that presently separate them.

Christian Ethics, Public Debate, and Pluralistic Society

Abstract In all its diversity, Lutheran ethics places a pronounced emphasis on the universal aspects of theological ethics. This article argues that due to the increasing pluralization of many societies in recent decades, however, it is becoming more and more relevant to develop the particular aspects of theological ethics in the Lutheran tradition. Holding together both the universal and particular aspects of theological ethics constitutes a position of relevance for a pluralistic societal situation. Such a position enables the Christian church to maintain its distinctiveness and, at the same time, to be engaged in dialogue with other positions. In this way, the church will at once stand for a tradition-determined distinctiveness and be engaged in a tradition-transcending dialogue. Consequently, this position is characterized by both distinctiveness and openness.

Margaret D. Kamitsuka, Abortion and the Christian Tradition: A Pro-choice Theological Ethic

Margaret D. Kamitsuka, <i>Abortion and the Christian Tradition: A Pro-choice Theological Ethic</i>

Symbiotic Wisdom: Recovering a Memory of Deep Time

ABSTRACT This essay explores the significance of symbiosis and mutualism for a theology of God’s action in the world as being through wisdom in the light of evolutionary theories of origin. I argue that theories of evolution that take into account composite entities provide important clues to the evolution of complexity. Symbiosis contributes to a richer understanding of humanity as both embedded and embodied with other life forms. A Thomistic understanding of memory in engagement with the deep history of our symbiotic past enlarges a theological anthropology and gives pointers towards a theological ethics.

The World at Risk: Vulnerability, Precarity, and Connectedness

This article considers the world at risk; in particular it focuses on the three topics covered at the international conference of Catholic Theological Ethics in the World Church in 2018 in Sarajevo: climate change, its impact on marginalized populations, and the tragic banality of contemporary political leadership. The article turns to a proposal by Trinity College’s Linda Hogan to develop an ethics of vulnerability so as to respond to the triple crisis. After examining contemporary writings on both vulnerability and precarity by Judith Butler and others, it concludes by applying the ethics of vulnerability to other urgent cases as well.