rae, moral choices: ch2 - christian ethics - part a

Scott RaeMoral

Choices

Wednesday 16 May 2012

Christian ethics

Chapter 2


The Judeo-Christian system of morality has had a massive impact on Western civilisation, often acting as the basis of the moral guidelines within society.Christian ethics is really a blend of principles and virtues. The character of God is the ultimate reference point for Christian morality - the commands of God are an overflow from his character. So, God commands we love our neighbours because he himself is love, we forgive because he is a forgiving God etc. This is seen in both OT and NT.


augustineAugustine attempted to formulate a Christian ethic for a world which was (on the whole) just beginning to experience Christianity.Got born again in 386AD after a life of hedonism - wrote extensively - very influential and often quoted (even today.) ended his years as a bishop in North Africa. He was the first Christian to develop a systematic ethic and his major work on social ethics is called City of God.


He suggested all being is good as it was created by God. Evil exists only in that it is the privation of evil. Blessedness consists in community, fellowship and the KOG. The supreme joy for a human being is spending eternity with God.Socially he suggests two different communities with two differing ideas of what good is. The city of God, where believers reside with God. The city of man where the world apart from God’s grace, resides.


Because of the strong effect of sin on institutions he said the state should have a minimal role, it should maintain order and secure justice as best possible.We should note the Bible is not a book on systematic ethical theory - but presents moral reasoning in varied literary contexts: Mosiac law and the prophets tend to be very deontological (principles derived from the character of God).


Wisdom literature contains some utilitarian reasoning: Proverbs has descriptions of the consequences of actions and character traits, praising wisdom because of its good results, though ultimately it is grounded in the Law; Rae suggests this deontological and utilitarian approach was because the wisdom lit. was intended for more than just Israel - so PL, sacrifice, festivals etc. are all absent from these books.


Ethical egoism and self-interest (esp in the light of covenant blessings) are addressed in Deut. 27-30. Agricultural prosperity and national security are linked to obedience to the covenant. Prophets also refer to blessings and curses involved in (dis)obedience to the covenant. In the NT receiving the Gospel is linked to eternal life - self interest says you do not want to spend eternity in Hell. Also long term obedience might involve short term suffering - but it is beneficial in the end.


The Bible also appeals to natural law, or the revelation of God outside of the Bible. Prov. shows right and wrong in terms of nature 6:6-11, 19:1-6. Natural law is also the basis for the condemnation of nations surrounding or opposed to Israel - they are condemned for transgressions similar to Israels but without having the law to guide them. God can only hold them accountable on the basis of them knowing their obligations through natural law or general revelation.Wednesday 16 May 2012

The Bible has no appeal to relativism (cultural or moral subjectivism). Christian ethics has a transcendent source and so makes no appeal to culture or a persons subjective preferences. Instead it uses God’s character and commands as a basis for virtue and principles. Some issues are not clearly addressed in the Bible - so in 1 Cor 8, Rom 14-15 appeal is made to not causing cultural offence. But we should remember that never does a cultural norm take precedence over God’s character or biblical principles.Wednesday 16 May 2012

Old testament ethics

The pinnacle of OT ethics are the 10 commandments - which form the basis for the whole of OT law. The wisdom lit takes the principles of the law and applies them to an international audience - in fact the way of wisdom is taught and applied.Much of the OT law was superseded with Jesus’ coming - much sacrificial and civil law are no longer in effect - though 2 Tim 3:16 suggests we need a right hermeneutic here


Things are complicated by the fact the Bible was written to a different culture with different issues to the ones we face today. Within this cultural element of scripture we have to determine what general principles / virtues of OT teaching can be directly applied and which are part of more general guiding principle which is of use today. Loving God is directly, and obviously, applicable - the year of jubilee might require some greater consideration.Wednesday 16 May 2012

Offering of sacrifices is not practiced today in giving grain etc. - but do we encourage giving as a celebration of God’s goodness in order to develop an attitude of thanksgiving? Might we offer time as a sacrifice, abstain from activities etc.There are some recurring themes in OT ethics - from the Law, Prophets and wisdom lit. - these are summarised in the next section.


The Law as the core of OT ethics

Law here will refer to the Pentateuch - this sets out fundamental principles and commands for Israel. It has 3 main parts:1. The moral law (10 commands)2. The civil law - institutions and social relations3. The ceremonial law - Israel’s worship of God (this part is not usually considered in looking at OT ethics)


In much poetic literature worship is often seen as a response to God as revealed in the Law. Wisdom lit - see earlier. Prophets use Law as their case against Israel. Though here prophets use general overarching principles of the Law - avoid idolatry, practice justice etc. - these are key themes in OT ethics. Rarely do the prophets address specific issues from within the Law.


OT Israel was a theocracy - so morality and law were as one with no distinction - pluralistic societies today do distinguish between the two. The church is not under the civil and ceremonial aspects of OT law. Rae argues for Israel as a model for a biblical social ethic - asserting that the principles underlying the Law are still valid and applicable to the church today.


The ten commandments as moral first principles

The 10C are considered the moral foundation for Christians and many in society today. Some other cultures around Israel also had moral laws similar to the Decalogue (10C) - thus they are often called first principles - they are considered clear and evident to people even without scripture.Ex 20:1-17, Dt 5:1-22What was important about the timing of each of these events - why twice?


The 10C should have shaped Israel into a nation that reflected God’s righteousness and compassion on an individual and corporate level - Ex 19:6.The first 4 talk of an individuals responsibility to God.The final 6 of responsibility within the community (inc. their own family).The last 5 are found in most communities - they are foundational for stability in the community.


The 10C should have shaped Israel into a nation that reflected God’s righteousness and compassion on an individual and corporate level - Ex 19:6.The first 4 talk of an individuals responsibility to God.The final 6 of responsibility within the community (inc. their own family).The last 5 are found in most communities - they are foundational for stability in the community.

Look up the ten commandments - as

a way of ensuring you understand what they mean

paraphrase each of them so that a modern person

would understand.


rae, moral choices: ch2 - christian ethics - part a

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