Applied Christian Ethics addresses selected themes in Christian social ethics. Part one shows the roots of contributors in the realist school; part two focuses on different levels of the significance of economics for social justice; and part three deals with both existential experience and government policy in war and peace issues.
AN EMPHASIS ON LABOR MOBILITY AS WELL AS THE EXPENDABILITY OF people and the environment in late-stage capitalism prompts my exploration of rootedness to place as one value that can inform how we more justly construct our economies. I argue that rootedness to place is important for many people, while also noting the dangers of romanticizing the notion of place and/or using it to justify exclusion or oppression. In this essay, I theologically reflect on our connections to both ecological and (...) human communities of a place, and argue that these connections should be guided by justice. Then I show how communities have promoted social and environmental justice by organizing to hold corporations accountable to particular places. (shrink)
THE AMERICAN DREAM INCLUDES OWNING A HOME, ANDTHE BIGGER THE better. Christian responses to homelessness and housing vary. Some Christian organizations focus on fixing the person and the behaviors that contribute to homelessness. Others promote home ownership for low-income households. Employing aspects of Traci West's feminist liberationist ethical methodology, I will assess how these approaches buy into our culture's dominant ideology on housing or offer prophetic disruption. Then I will outline an advocacy approach that addresses the multiple causes of homelessness (...) and prophetically aims to make a home for all in God's compassionate community. (shrink)
This essay focuses on the empowerment of families headed by solo moms in the United States and argues that the so-called “breakup of the family”—whether through divorce, chosen solo parenthood, or non-heterosexual families—is not the primary problem Christian ethicists should be concerned about. Instead, our attention should be directed towards a neoliberal political economic system that does not consider the rearing of children as a public responsibility and does not prioritize support to families of any type. This essay critiques the (...) traditional Christian framing of family and view of the “family crisis” by drawing on the work of Black queer scholars who offer a more inclusive and interdependent understanding of family that challenges the White heteronormative nuclear family ideal. It concludes with an argument for structural change that prioritizes the rearing of children as a public good and not simply the responsibility of individual households and offers support for the flourishing of all families with attention to particularities of race, class, and gender justice. (shrink)