Christian Ethics At The Boundary

In contemporary reflection on Christianity and politics, the work of realist, witness, and feminist theologians has been done in isolation. Christian Ethics at the Boundary offers the first collaborative approach to public and political theology. Extending the strong contextual work of Robin W. Lovin, Stanley Hauerwas, Kathryn Tanner, Monica A. Coleman, and Mary McClintock Fulkerson, author Karen V. Guth engages the prominent public theologians Reinhold Niebuhr, John Howard Yoder, and Martin Luther King Jr. to identify new trajectories for future work in Christian ethics.

Revision of the author's thesis (Ph. D.)--University of Virginia, 2011 under title: Making all things new: thinking with and beyond the political theologies of Reinhold Niebuhr, Martin Luther King, Jr., and John Howard Yoder.

Ethics and Advocacy considers the connections and differences between critical reflection or moral arguments or narratives and advocacy for particular issues regarding justice and moral behavior and dispositions. The chapters in this volume share an interest in overcoming polarizing division that does not enable fruitful give-and-take discussion and even possible persuasive justifications. The authors all believe that both ethics and advocacy are important and should inform each other, but each offers a divergent point of view on the way forward to these agreed-upon ends. Our shared goal is to avoid academic withdrawal and to speak relevantly to the important issues of our day while halting—or at least mitigating—the disruptive discourse—almost shouting—that characterizes our polarized current society.

What is the relationship between the command to love one’s enemies and the use of violence and/or other coercive political means? This work examines this question by comparing and contrasting two important contemporary approaches to Christian ethics, neoAugustinian and the ecclesial or neoAnabaptist. It traces the complicated conversation that has taken place since John Howard Yoder took on Reinhold Niebuhr’s interpretation of the Anabaptists in the 1940’s. It consists of three parts. The first part traces the development of the Augustinian-Niebuhrian approach to ethics from Niebuhr through those who have advanced his work including Paul Ramsey, Timothy Jackson, Charles Mathewes, Eric Gregory, and Jennifer Herdt. It also examines the Augustinian ethics of Oliver O’Donovan, John Milbank and Nicholas Wolterstorff. Along with tracing the Augustinian approach and its trajectories through agapism, theology and the interpretation of Augustine, it identifies fifteen criticisms that this approach brings against the neoAnabaptists. The second part traces the origin of the ecclesial or neoAnabaptist approach, and then examines its relationship to, and criticism of, agapism, what theological doctrines are central and its interpretation of Augustine. Its purpose is primarily constructive by explaining the role that ecclesiology, Christology and eschatology have among the neoAnabaptists. The third part addresses the criticisms levied by Augustinians against the neoAnabaptists by drawing on the constructive theology in the second part. It intends to show where the Augustinian critics are correct, where they have missed key theological teachings, and where they misrepresent. It also assesses the summons to the nationalist project the Augustinians put to the neoAnabaptists. If this work is successful, this third part will not be defensive. It will instead illumine the reasons for the criticisms and suggest means by which the conversation that began between Yoder and Niebuhr can continue and possibly bear fruit for theological ethics in both its ecclesial and nationalist projects for generations to come.

For religious communities to have integrity and credibility they must flourish as places of love and respect. Every aspect of church life is defined and protected by essential boundaries: boundaries around space, time, thought, speech, will, emotion, and behavior--both for clergy and church members. Lack of awareness and attention to boundary keeping diminishes the integrity of the church and harms its mission, whereas insight and vigilance about best practices lend freedom and energy to the calling of the church to care for others and to reach out to the world. In a flourishing Christian community, a wide array of boundaries must be recognized, celebrated, and navigated--from the boundaries that define and protect us as individual persons to role boundaries and the boundaries that define essential communal functions, such as worship. This book is no conventional account of boundaries. It takes a comprehensive approach to the challenge of understanding and creating healthy boundaries. It applies the lessons from the emerging field of behavioral ethics to the rich and rewarding complexity of boundaries in church life, helping us to be more loving and responsible in how we think, speak, and act, so that the church can be true to its identity and mission.

This volume examines comparatively the views and principles of seven prominent ethical traditions on one of the most pressing issues of modern politics - the making and unmaking of state and national boundaries. The traditions represented are Judaism, Christianity, Islam, natural law, Confucianism, liberalism and international law. Each contributor, an expert within one of these traditions, shows how that tradition can handle the five dominant methods of altering state and national boundaries: conquest, settlement, purchase, inheritance and secession. Written by a distinguished group of international specialists this volume is unique in providing both in-depth normative and comparative perspectives on a troubling question that will offer readers real insight into inter-tradition conflict. Those readers will range from upper-level undergraduates to scholars in such fields as philosophy, political science, international relations and comparative religion.

In this well-researched and ethical study, Vee Chandler combines insight gathered from the writings of scholars and Christian philosophers with personal observations and biblical perspectives to examine the nature and value of forgiveness and help those struggling with the concepts of repentance, forgiveness, and reconciliation. Chandler begins by exploring key questions such as, When does God forgive and not forgive? and, What is God's wrath and mercy? and then attempts to answer these questions by first defining terms according to their scriptural usage. She then examines the relationship between repentance, forgiveness, and reconciliation according to the biblical model. In the second section, Chandler exegetically scrutinizes scriptural texts related to interpersonal forgiveness as well as passages concerning how God's people should relate to their enemies and to evil persons. Finally Chandler examines the ethics of forgiveness from a moral and philosophical point of view, and ultimately establishes a model for forgiveness and reconciliation based on the biblical pattern and defended from a logical and ethical perspective. Biblical Boundaries of Forgiveness embraces the contribution of Christian philosophers while examining the nature and value of forgiveness from spiritual and moral viewpoints.

What are Christian ethics? A Christian’s ethics should originate within the boundaries of Christianity, and likewise, the sole basis for ethical practices and behaviors should be built upon the theological threshold of God, the Lordship of Christ his Son, and the hope of glory in habituating the new kingdom. Ministerial Ethics in the 21st Century answers fundamental questions about Christian ethics, explaining what it means to be ethical in ministry. Author Antwon C. Lewis also helps us understand what constitutes a healthy character and what role discernment plays in various ethical situations. Christian leaders will especially benefit from this study, as they can have their moral principles be influenced by scriptural standards—and not determine right or wrong based on their own value system. A crisis in today’s society does indeed exist—and our present world is challenged with a need for ministerial ethics. Therefore, thorough research and investigation are needed, and Ministerial Ethics in the 21st Century will help ameliorate continued hypocrisy and poor ministerial integrity in the church.