What is the significance of the Protestant Reformation for Christian ethical thinking and action? Can core Protestant commitments and claims still provide for compelling and viable accounts of Christian living. This collection of essays by leading international scholars explores the relevance of the Protestant Reformation and its legacy for contemporary Christian ethics.

In this wide-ranging and engaging collection of interviews, Brian Brock discusses how Christian faith makes a difference for life in the modern world. Beginning with a discussion of teaching Christian ethics in the contemporary academy, Brock takes up environmental questions, political and medical ethics, the modern city and Christian responsibility to it, energy use, the information age, agriculture, political consensus and coercion, and many other issues. The reader is thus offered a broad and incisive discussion of many (...) contemporary topics in a brief, illuminating, but never superficial manner. The book's unusual conversational style allows strikingly clear, creative, and concrete theological connections to emerge in the spaces between moral questions rarely thought of as linked. As the titles suggests, the running theme of the interviews is being bound to Christ and placed into the contemporary world. Brock's theological readings of contemporary cultural trends are vigorous, unapologetic, and insightful, and they offer delightful surprises as well as fertile new ways through the sterile impasses of many issues currently being debated in the public square. This book provides an excellent starting point for those interested in fresh theological insights into contemporary ethical questions and an accessible introduction to Brock's previous works. (shrink)

This paper elucidates Bonhoeffer's understanding of Christian ethics as a `way'. The concept is prominent in his unfinished exegesis of Psalm 119 and shapes his Ethics, written during the same time period. This reading of Bonhoeffer's ethics yields the claim that he gave a much more central role to biblical exegesis in his ethical framework than is typically granted. It concludes that much of the criticism of his concept of the mandates reveals not the weakness of the concept, but a (...) misunderstanding of both his conception of Christian ethics as a way, and the importance of theological exegesis in his thought. (shrink)

This paper outlines Hans Ulrich's reworking of the Lutheran doctrine of the estates. He conceives the estates as descriptions of the new patterns of social life that God has promised to found and secure. This emphasis on the divine activity of generating social order is an expression of Ulrich's agreement with common and familiar criticisms of the doctrine, and why he nevertheless believes it indispensable for an evangelical ethic. A construal of the traditional doctrine of the estates that is unique (...) even in his native Lutheran context, it aims not at conservatism, but at a more thoroughly theological and therefore critical relationship to social order than rival theories much more inclined to revisionist rhetorical stances. In a contemporary context in which moral certainties and categories can be disputed at the most fundamental levels, Ulrich's theology seeks a form of theological reasoning that genuinely seeks the illumination of Christian beliefs about reality by taking other moral languages seriously. (shrink)

Jean Vanier's life and teaching bore good fruit, but what is good was wrapped up from the very beginning with manipulative and abusive behaviors justified in theological language. For those of us who do not have access to the voices of the victims themselves, it is important to at least analyze the long-public writings of Fr. Thomas Philippe and Jean Vanier. Until now these were all that was available to those interested in the theology of L’Arche, and in them their (...) erotico-mystical theology was hidden in plain sight. A close reading of these texts points to a deformed eschatology as the fatal theological doctrine Vanier inherited from Philippe. More precisely, eschatological concepts were deployed in order to declare traditionally prohibited sexual activities as licit, in being concieved as taking place beyond the mundane domain of everyday morality. A nuptial union taking place outside the ethics of normal Christian life brought affectionate union with God down into the contingency of everyday ethics in a manner that circumvented well-known church teachings about sexual ethics. (shrink)

Introduction: Christian faith and technological artifacts -- Pt. I. The attempt to claim Christ's dominion. Martin Heidegger on technology as a form of life -- George Grant and the technological ideal -- Michel Foucault and the habits of technology -- Pt. II. Seeking Christ's concrete claim. Advent and the renewal of the senses -- Technology for good and evil -- Political reconciliation in the community of worship -- Worship, Sabbath, and work -- Being reconciled with creation's material form -- Conclusion: (...) An ethos of dwelling in the house of the Lord. (shrink)

This paper explores the role of divine speaking in Christian ethics, critically engaging with the tendency in modern evangelicalism to seek to derive moral principles from Scripture or a biblically-derived ontology, often via deployment of map-making metaphors. The paper sets out the rather different centrality of the divine claim found in biblical accounts of good or righteous human action. Drawing on the criticisms of the anthropologist Tim Ingold of what he calls the “map-making fallacy,” the paper concludes by suggesting the (...) methodological importance of understanding the orientation of the Christian life to be a fundamentally grounded in interpersonal responsivity. (shrink)

In 1 Cor. 9:25 Paul exhorts the Corinthian believers to strive like athletes for an eternal prize. This paper elucidates the communal horizon of the self-disciplining he enjoins, which overturns popular modern conceptions of individual fitness and performance training. Paul likewise defines the rewards of spiritual labour as aspects of participation in the communion of saints gathered by the gospel, disallowing a wholly post-temporal construal of the eternal reward which motivates Christian discipline. The paper concludes by raising questions about the (...) theological status of modern sport, of theologies of sport, and of competition as a form of social organisation. (shrink)

The proposal by Adam Smith that the market is a primal human reality has arguably been the most influential of the myths offered as a substitute for the authoritative story of Eden by the Enlightenment’s founding fathers. This essay examines how rival primal stories shape agents’ moral stances by directing attention, framing conceptual priorities and in situating stated and unstated analytical presuppositions in contemporary economic discourses. Contemporary scholars have recently emphasised that the root metaphor of Smith’s economic theory is original (...) barter. Tracing this scholarship, I will show how this picture of the human economic agent grounds the central tenets of the emerging global economic order. This vision will, however, then be shown to contrast with both the biblical vision of human economic activity, medieval and reformation theological appropriations of this vision, and the political and economic institutions that pre-modern Christendom developed to express their belief in a human responsibility to serve the divine sustenance of the human race. I will conclude by suggesting why the transition from Christendom to modern global capitalism demands a deeper than usual theological analysis of phenomena we usually refer to under the heading of globalisation, calling for reformulations of basic Christian and non-Christian presumptions about economic practice and ethics. (shrink)

In his Confessions Augustine recasts the Greco-Roman dialogue as a conversation with God. This repositioning of the premier pedagogical form of the ancient world Augustine takes as an implication of the Christian confession of God as a speaking God. Introducing Jewish forms of prayer into the Greco-Roman dialogue form transforms it in a manner that has implications for the teaching of Christian ethics today, in offering a theologically elaborated model of the formative and investigative power of conversation. Conversational learning is (...) a practice in which finite creatures lovingly explore a creation that cannot be comprehended completely. Christians understand this formative and explorative conversation as a conversation with God, mediated by Scripture, which prepares its participants to model trust-building conversation in public. (shrink)

Introduction: the problem of estrangement from Scripture in Christian ethics -- Learning about reading the Bible for ethics -- Reading self-consciously : the hermeneutic solution -- Reading together : the communitarian solution -- Focusing reading : the biblical ethics solution -- Reading doctrinally : the biblical theology solution -- Reading as meditation : the exegetical theology solution -- Listening to the saints encountering the ethos of Scripture -- Augustine's ethos of salvific confession -- Luther's ethos of consoling doxology -- Singing (...) the ethos of God -- Ethical exegesis : what have we encountered -- Exploring the place of Christian ethics in Scripture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Light That Binds: A Study in Thomas Aquinas's Metaphysics of Natural Law by Stephen L. BrockBrian BesongThe Light That Binds: A Study in Thomas Aquinas's Metaphysics of Natural Law by Stephen L. Brock (Eugene, OR: Pickwick, 2020), xv + 277 pp.Fr. Stephen L. Brock is arguably one of the most important contemporary contributors to the Thomistic understanding of natural law. Hence, the publication of his (...) updated and revised doctoral dissertation on the topic [End Page 289] of the metaphysics of natural law in St. Thomas will be gladly received by Thomistic scholars and moral theorists alike. In The Light That Binds, Brock's central task is to explain the metaphysics of the promulgation of natural law in man. Put differently although extant literature on natural law may be useful for action analysis—why lying is always wrong, say—less attention has been paid to the way in which natural law has been promulgated by God and is present in the human intellect. What literature is available, either as an explanation of St. Thomas or as criticism of the same, has failed to do Aquinas justice, so Brock argues.The book comprises seven chapters and an introduction. In the first chapter, Brock's central goal is to survey the ways in which (especially more recent) commentators of Aquinas have distorted the sense in which natural law constitutes genuine law, as well as the relationship between natural law and God. For, there is a line of thought on natural law, particularly prominent in the "new natural law" tradition, according to which the principles at the heart of the theory do not fully satisfy the four criteria of legitimate law given by Aquinas. Rival views have natural law constituting a real law, but in virtue of an epistemically explicit reliance on God as lawgiver, among other distortions. Figureheads surveyed in the chapter include Dom Odon Lottin, Ernest Fortin, and Francisco Suárez, among others.In the second chapter, Brock outlines and defends his positive view regarding the legal status of the natural law by way of continued discussion of Lottin, particularly Lottin's contention that St. Thomas was heavily influenced by a mid-thirteenth-century Franciscan tract, De legibus et praeceptis. Brock argues that St. Thomas conceives of natural law as having an even closer relationship to eternal law than is posited by the earlier Franciscan tract, and the rest of the chapter is largely focused on unpacking this close relationship. In sum, natural law is law because it involves a rational ordering by God of our intellect to the goods of our nature, a human participation in an eternal ordering of all things to their ends (i.e., the eternal law). We need not discover the source of the ordering—namely, God—in grasping the first principles of his ordering, as Brock explains here and elsewhere. But the strictly legal status of the principles requires that natural law comes from a legitimate authority, among other essential elements.Chapters 3 and 4 tackle the more human side of the metaphysics of natural law. More concretely, in these chapters, Brock explains the wheres and the whats of our possession of the natural law. For, not all ordering of objects to ends implies the sort of normativity we see in the natural law. Brute animals, among others, have natural inclinations too, and yet they are not governed through these instinctual drives by a natural law. Natural law [End Page 290] is present preeminently in the human intellect, Brock argues, and is not to be confused with the prerational drives that we share as part of our animal nature. God instills these rational drives—the light, as it were—into reason in such a way that an individual can grasp its force autonomously, as basic conceptional truths about what right and wrong consist in (72). Here it would have been nice for Brock to reflect briefly on how Aquinas's views on moral knowledge fit within his broader epistemological commitments, as the natural (conceptual) knowledge of right and wrong at first glance shares common ground with the Franciscan tradition on divine illumination as found in figures... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics in a Technological Age by Brian BrockDavid W. GillChristian Ethics in a Technological Age Brian Brock Grand Rapids, Mich.: Eerdmans, 2010. 408 pp. $34.00Brian Brock is a lecturer in moral and practical theology at the University of Aberdeen, Scotland, and the author of Singing the Ethos of God: On the Place of Christian Ethics in Scripture (Eerdmans, 2007). Christian Ethics in a (...) Technological [End Page 188] Age was originally Brock’s doctoral thesis at King’s College, London. Brock begins by highlighting and finding wanting the modern practice of “technology assessment” as epitomized in the establishment of the US Office of Technology Assessment in 1972. We live in a world, a milieu, of ever-multiplying new technologies and technological artifacts. “Technology assessment” attempts to evaluate their impacts as thoroughly as possible through scientific, managerial methods. Costs and benefits, benefits and harms, short-term and long-term, near and distant effects: how can we measure what we know and extrapolate to what we need to know?In part 1 Brock engages in some detail the thinking of Martin Heidegger, George Grant, and Michel Foucault on technology. Although Heidegger and Foucault in particular are not ultimate authorities for Brock, his chapters on their work provide a helpful philosophical critique of the inadequacies of today’s narrow managerial approaches to technological assessment. The real problems lie much deeper: in the ways technology reflects and restructures our whole way of thinking about life, materiality, subjects and objects, and means and ends.Having used Heidegger, Grant, and Foucault to unmask the complex reality of technology in the modern era, Brock turns in part 2 to Augustine, Karl Barth, and Bernd Wannenwetsch to try to build a Christian theological ethics of technology and work that will, in the end, provide a richer texture for our interactions with the questions raised by new technologies. In briefest terms, he argues that our questions and judgments about technology should arise within the church gathered for worship rather than within the management team gathered for measurement of effects. It could be said that in the former it is God who questions technology whereas in the latter technology and its servants constitute an implicit challenge to God and the world external to themselves.Brock’s study will be of particular interest to students of his primary six sources: Heidegger, Grant, Foucault, Augustine, Barth, and Wannenwetsch, whose ideas and quotations dominate the pages of this book. Without any doubt Christian Ethics in a Technological Age is a significant work that deserves careful consideration in graduate seminars and among specialists in the field; nonetheless, I have three criticisms. First, the work would have been much stronger if it demonstrated awareness and understanding of the work of Jacques Ellul, Carl Mitcham, Albert Borgmann, and other leading thinkers in this arena. Second, Brock’s writing style (long, complex Germanic sentence structures, eccentric vocabulary choices such as the recurrent use of “purchase”) gets in the way of successful communication—especially with the very managers and technologists he presumably would like to influence. Third, while sympathizing with his rejection of managerial formulas for analysis, some much more concrete and practical counsel on the implications of his position would have been [End Page 189] helpful. How do trust and trustworthiness get reestablished? How does a worshipping congregation hear God’s guidance about its particular engagements with technologies? We have some eloquent statements of the concepts but little by way of illustration or example.David W. GillGordon-Conwell Theological SeminaryCopyright © 2013 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Disability in the Christian Tradition: A Reader Edited by Brian Brock and John SwintonKevin McCabeDisability in the Christian Tradition: A Reader EDITED BY BRIAN BROCK AND JOHN SWINTON Grand Rapids, MI: Eerdmans, 2012. 576 pp. $45.00Disability in the Christian Tradition makes an important contribution to the growing area of theological inquiry known as “theology of disability.” While questions of physical and intellectual difference are (...) getting much-deserved attention from religious ethicists and constructive theologians today, relatively little attention has been given to the treatment of what we now call “disability” throughout the history of Christian thought and especially in the premodern era. This volume seeks to remedy this situation by highlighting the theological consideration of disability in Christian thinkers from the patristic era to the present. Against tendencies to treat disability as a “special case” for thinking about humanity, this volume seeks to show the often overlooked presence of reflection on disability throughout the tradition.The volume pairs introductory and interpretive essays from contemporary scholars with primary source selections from each historical thinker. Essays on Augustine, Aquinas, and Luther help to correct the historical record, which often remembers these theologians as advocating rationalist or exclusionary anthropologies that marginalize or significantly compromise the humanity of persons with disabilities. These thinkers prove to be more nuanced and insightful than is often thought. However, as Brian Brock points out with respect to Augustine, and as Stefan Heuser points out with respect to Luther, [End Page 238] these figures are often ambivalent or at odds with themselves on the practical and theological significance of disability. Following the work started here, further interpretation and analysis will be needed in order to assess the legacies of these figures and to discern their usefulness for thinking about disability today. In this respect the reader serves as a helpful invitation for further historical and constructive work.Some of the finest essays in the volume focus on disability in order to illuminate the theologians under consideration in surprising ways. Christopher Craig Brittain’s essay on Kierkegaard appeals to his letters and manuscripts in order to show how questions of suffering, marginalization, and self-acceptance are crucial aspects of Kierkegaard’s understanding of being human and being Christian—and how his work might contribute to current debates in disability theory and theology. Bernd Wannenwetsch shows how Dietrich Bonhoeffer’s visit to a community for persons with disabilities in 1933 was a pivotal experience in the formation of his anthropology. Wannenwetsch compellingly argues that Bonhoeffer’s advocacy on behalf of the weak and disabled is integrally connected to his opposition to the destructive rival anthropology advocated under Nazi rule. These essays make important contributions both to our reflection on disability as well as to our understanding of Kierkegaard and Bonhoeffer’s wider thought.A variety of perspectives on the meaning of disability are on display in this volume. One comes away with the impression that the “dialogue with the communion of saints” (3) called for in the introduction might be more of a debate than a harmonious discourse. The historical thinkers featured here do not offer one Christian account of disability that might be set against modern and secular perspectives on disability, but they do offer much that is productive for ethicists and theologians today.This volume is important for anyone concerned with theological reflection on disability, but it would be a shame if the book’s readership were limited to such a group. Historical theologians and readers interested in the theological and ethical issues pertaining to Christian anthropology and questions of embodiment, suffering, and vulnerability will find much that is of value. Indeed, it is one of the lessons of the volume that disability is not just a marginal or trendy topic in the contemporary theological scene but a central aspect of human personhood that has played an important if complex role in the understanding of what it means to be human throughout the Christian tradition. [End Page 239]Kevin McCabeUniversity of Notre DameCopyright © 2014 Society of Christian Ethics... (shrink)

This article catalogs social processes contributing to construction of emotions across three time-scales, covering: natural selection; ontogenesis; and moment-by-moment transactions. During human evolution, genetic and cultural influences operate interdependently, not as separate forces working against each other. Further, leaving infants’ environment-open serves adaptive purposes. During ontogenesis, cultural socialization affects emotion development in various ways, not all of which depend on internalization of cultural meanings as emphasized in some earlier social constructionist accounts. Construction also operates over the moment-by-moment time-scale of real-time (...) interpersonal interactions, as emotions adjust to the constraints and affordances of immediate cultural environments. Claims that emotions are constructed, and that social processes contribute to their construction, are no longer contestable. Now the project is to specify how these processes operate and what materials they use. (shrink)

"Brian Orend's The Morality of War promises to become the single most comprehensive and important book on just war for this generation. It moves far beyond the review of the standard just war categories to deal comprehensively with the new challenges of the conflict with terrorism. It thoughtfully reviews every major military conflict of the past few decades, mining them for implications of the evolving tradition of just war thinking. It concludes with a critical engagement with the major alternatives (...) to just war thinking: pacifism and 'realism.' It is, in short, the most comprehensive and thoughtful assessment of all aspects of just war since Michael Walzer's classic Just and Unjust Wars." - Martin L. Cook, United States Air Force Academy. (shrink)

Brian Leftow offers a theist theory of necessity and possibility, and a new sort of argument for God's existence. He argues that necessities of logic and mathematics are determined by God's nature, but that it is events in God's mind - his imagination and choice - that account for necessary truths about concrete creatures.

Introduction: From legal realism to naturalized jurisprudence -- A note on legal indeterminacy -- Part I. American legal realism and its critics -- Rethinking legal realism: toward a naturalized jurisprudence (1997) -- Legal realism and legal positivism reconsidered (2001) -- Is there an "American" jurisprudence? (1997) -- Postscript to Part I: Interpreting legal realism -- Part II. Ways of naturalizing jurisprudence -- Legal realism, hard positivism, and the limits of conceptual analysis (1998, 2001) -- Why Quine is not a postmodernist (...) (1997) -- Beyond the Hart/Dworkin debate: the methodology problem in jurisprudence (2003) -- Part III. Naturalism, morality, and objectivity -- Moral facts and best explanations (2001) -- Objectivity, morality, and adjudication (2001) -- Law and objectivity (2002). (shrink)

Writing to Reason presents the principles of writing a clear and well-argued philosophy paper in an easily-referenced numerical format, which facilitates efficient grading and clearer communication between instructors and students. Points out the most common problems students have achieving these objectives Increases efficiencies for instructors in grading papers Presents students with clearer information, objectivity, and transparency about their graded results Facilitates clearer communication between instructors and students.

This volume capitalizes on a growth of interest in Nietzsche's work on morality from two sides -- from scholars of the history of philosophy and from ...