Approaching Christian Ethics

As we continue our conversation on Christian Ethics, we realize that throughout the history of the Christian Church earnest attempts have been made to determine how the Christian is expected to live. Some of these have given exclusive attention to the unique behavior of Christians. Others have included a study of the good life for all men. I am going to attempt to summarize ethics into three broad approaches.

First – Legalism. Legalistic ethics or code morality rests on the assumption that God has prescribed in detail how a person is to act in every circumstance. In addition, it assumes that if man’s will has come under the dominance of God, he is capable of knowing and fulfilling the rules which were laid down. The legalistic approach in ethics is closely related to propositional understanding of revelation, the belief that God speaks to man in clear and specific statements of truth. Both legalism in ethics and propositionalism in revelation are closely tied to biblical literalism.

Second – Principle Morality. This entails seeking to develop general principles governing human behavior from which more specific directions can be discerned. Principle morality proponents may begin with Scriptures, but they believe that general principles of ethics have the advantage of a universalism which would bring men of diverse cultures under the same normative system. At the same time, men are free within their different societies and situations to work out the specific forms of behavior derived from these general principles. For example, the command of Jesus to “love your neighbor as yourself” becomes an ethical principle, applicable at all times, places and situations but leaving the individual the task of determining its specific meaning in any given situation. The problem with this is that it remains remote from specific issues that persons with widely diverse and conflicting interests may agree upon in general principles but could never reconcile in concr ete terms.

It is important to note that this approach will help one ponder the meaning of love, justice and freedom as it reads in the Scriptures and the application of it. We must realize that principles alone are too remote to take into account all the diverse elements.

 Third – Situational or Relational. This approach simply takes seriously the context or situation within which a decision must be made or an act performed. It asks, “What is going on and how does one respond?” Situational ethics, by focusing on the decision-making process, gives greater attention to the specific conditions in which the Christian’s response occurs. Moral decision-making is a conjunction of several factors. This approach recognizes that in any human situation, choices will always reflect the person’s self-interest even when they believe that they are acting by pure moral standards. It also recognizes that most of our daily acts are performed without serious deliberation. A person’s behavior flows almost naturally from the kind of person he is. This approach is relational in the sense that decisions are made by one who knows he stands in a particular relation with the world around h im. Christian ethics, as we have seen, takes into account that the person stands always in a personal relationship with God. Ethics therefore is seen as fulfilling the God-man relationship through man-to-man relationship, and so God meets us in our fellow man. In relational ethics, the direction of action is shaped by the sense of excitement or gratitude which arises from a live, dynamic, and compelling encounter with the source of moral guidance. This approach to Christian ethics seeks to recognize man’s limitations and God’s continuing activity within human history. Man’s choices are made within the context of God’s active grace. The individual is free from the anxieties of self-justification in his acts. He is not required to defend a principle; however, he is required to discern how he may make future choices that will be responsible both to God and man.

As we seek to develop an approach to Christian ethics, we need to be familiar with some definitions. The term “ethics” has several meanings. Essentially it refers to the systematic study of the sources of guidance in regard to proper conduct for persons and for human societies. The study of ethics presupposes that human behavior is not completely instinctive or compulsive. When a person asks, “How should I behave?” they have opened the door to ethics. Christian ethics is the attempt to understand how Christians should act, and to arrive at an understanding of what is good for all men. This search or desire may begin in a variety of ways. We may examine the behavior of Christians and determine how their way of life is related to their belief about their relationship to God. Some who have followed this procedure conclude that there is no distinctively Christian ethic, for the observed behavior of Christians is often no different than that of non-Christians.

We want to focus on a Christian or Scriptural Ethical system. Christian ethics is a deliberate activity of Christians seeking to determine for the present time what God expects of us in our daily acts, and what He expects of human society. The terms “morals” and “ethics” are often used interchangeably. We need to define them and use them in proper context. Ethics should be used in the discussion of the critical and systematic study of the sources of moral guidance. Morals seek to direct those more common rules of behavior that guide the daily activities of persons. For example, when we speak of honesty on the job, we are discussing morality. When we ask why a person should be honest and what this means to the person in his relationship to God, we are speaking of ethics.

As we close, here are some ground rules:

Individual decision is of crucial importance in any consideration of the ethical life. Unless man has the freedom to choose, there can be no morality. Until a person courageously chooses, he can only act amorally – that is, neither morally nor immorally. When a person makes a decision, except for the most technical judgments, an element of ethics is involved. By decision we mean a conscious choice from among possible alternatives. An ethical system which removes from individuals the ability of moral choice can be neither ethical nor Christian.

Social environments and institutions are important factors in the development of an adequate ethical system. Human life is social and it finds fulfillment through groups and institutions. Our values and standards, whether they threaten or enrich human life, are embodied within social institutions. Changing morality will require change in social institutions if we were to expect change in individuals. Our political structures, economic order, family patterns, communication system and class of society are as much the subject of ethics as is the behavior of an individual. The behavior of an individual cannot be understood apart from his participation in particular groups and institutions.

The Christian participates in a Christian fellowship that provides him with a community of judgment. His ethical life is nurtured in a Christian reference. The Church may often fail in fulfilling a need for the Christian, but it is not conceivable that he can seek out the meaning of the Christian way apart from frequent meeting with other Christians with whom he finds deep rapport, correction and encouragement. In the New Testament, “Koinonia” is the name given to this kind of relationship. This then is the foundation for our understanding of ethics.

A Christian system of ethics is a part of, not apart from, the understanding that a person has of God’s work on behalf of man in the world. The clue to an understanding of God’s activity in human life is Jesus Christ. This is another way of saying that belief and behavior, faith and action, must be integrally related. What one believes about God in Jesus Christ and His work among men is the starting point in the search for Christian ethics. We see God acting and man responding to God’s initiatives, as we will see in the next “Pastor’s Corner”.

Thank you for praying for us and the awesome work of God in India.

In His service,

Pastor Ben