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Introduction to Christian Ethics Conflict, Faith, and Human Life

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Introduction to Christian Ethics Conflict, Faith, and Human Life Introduction to Christian Ethics Conflict, Faith, and Human Life Ellen Ott Marshall INTRODUCTION TO CHRISTIAN ETHICS Notes Chapter 1 For further discussion of the emergence and practice of conflict transforma- tion, see Ellen Ott Marshall, “Learning through Conflict, Working for Transfor- mation,” in Conflict Transformation and Religion, ed. Ellen Ott Marshall (New York: Palgrave Macmillan 2016). 2. See Hugh Miall, “Conflict Transformation: A Multi-Dimensional Task,” in Berghof Handbook for Conflict Transformation (Berghof Foundation, 2004), 4, accessed December 5, 2016, at http:// www .berghof - foundation .org /fileadmin /redaktion /Publications /Handbook /Articles /miall _handbook .pdf. 3. Ronald S. Kraybill, Robert A. Evans, Alice Frazer Evans, Peace Skills: Man- ual for Community Mediators (San Francisco: Jossey- Bass, 2001), 5. 4. John Paul Lederach, The Journey toward Reconciliation (Scottdale, PA: Her- ald Press, 1999), 100. 5. Stephanie Hixon, personal interview, October 9, 2013. 6. JustPeace Center for Mediation and Conflict Transformation, Engage Con- flict Well: A Guide to Prepare Yourself and Engage Others in Conflict Transformation (Washington, DC: JustPeace, 2011), 3. 7. Lederach, Journey toward Reconciliation, 117. 8. Lederach, 116. 9. Hixon, personal interview. 10. Martin Luther King, Why We Can’t Wait (New York: Penguin Books, 1964), 86. 11. Douglas F. Ottati, Jesus Christ and Christian Vision (Louisville, KY: West- minster John Knox Press, 1996), 5. 12. James M. Gustafson retired from Emory University in 1998 after teaching at the University of Chicago and Yale Divinity School. He received the Lifetime Achievement Award from the Society of Christian Ethics in 2011 because of his influence in and contributions to the field of Christian ethics. One of Gustafson’s gifts to our field has been his capacity to make sense of variety in Christian ethics, particularly the various implications of methodological differences (such as how one approaches Scripture). James M. Gustafson, “Ways of Using Scripture” in From Christ to the World: Introductory Readings in Christian Ethics, ed. Wayne Boul- ton, Thomas D. Kennedy, and Allen Verhey (Grand Rapids: Eerdmans, 1994), 21–26. “Ways of Using Scripture” is a portion of a longer essay by Gustafson, NOTES “The Place of Scripture in Christian Ethics: A Methodological Study,” Theology and Christian Ethics (Philadelphia: Pilgrim Press, 1974), 121–46. 13. Richard Mouw, for example, suggests that not all divine commands are in the imperative form. Richard J. Mouw, The God Who Commands (Notre Dame, IN: University of Notre Dame Press, 1990), 9–10. 14. Gustafson, “Ways of Using Scripture,” 22. 15. Gustafson, 23. 16. Gustafson, 24. The other approaches are law, ideal, and analogy. 17. Gustafson places these four approaches—law, ideal, analogy, and reflec- tive discourse—under the heading of revealed morality, which he contrasts to revealed reality. Revealed reality approaches Scripture with a different question: rather than asking first what we ought to do, revealed reality turns to Scripture to ask what God is doing (Gustafson, 24). I will come back to this approach and its implications for conflict later in the book. 18. Adolf von Harnack, What Is Christianity? (Philadelphia: Fortress Press, 1957), 13–14. 19. Harnack, What Is Christianity? 298. 20. Ernst Troeltsch, “What Does ‘Essence of Christianity’ Mean?” in Writ- ings on Theology and Religions, trans. and ed. Robert Morgan and Michael Pye (Atlanta: John Knox Press, 1977), 128. 21. Troeltsch, “What Does ‘Essence of Christianity’ Mean?” 166. 22. Ernst Troeltsch, The Social Teaching of the Christian Churches, trans. Olive Wyon (London: George Allen & Unwin, 1931; repr., Library of Theological Ethics, Louisville, KY: Westminster/John Knox Press, 1992), 999–1000 (page citations are to reprint edition). H. Richard Niebuhr, who wrote his dissertation on Troeltsch, exhibited a similar approach to the study of Christian ethics through his typology of Christ and culture in Christ and Culture (New York: Harper & Row, 1951) and in a more narrative way in The Kingdom of God in America (New York: Harper & Row, 1959). Later, Peter J. Paris addressed a lacuna in the work of Troeltsch and Niebuhr with his text The Social Teaching of the Black Churches (Minneapolis: Fortress Press, 1985). These three scholars and their students have secured a place for a historical and sociological approach to the study of Christian ethics. Because they focus on the interactions that give shape to the ongoing tradition, they also offer methods for studying Christian ethics as conflict. I will return to this point later in this chapter. 23. Karen Lebacqz, Justice in an Unjust World: Foundations for a Christian Approach to Justice (Minneapolis: Fortress Press, 2007), 52. 24. Kelly Brown Douglas, “Twenty Years a Womanist,” in Deeper Shades of Purple: Womanism in Religion and Society (New York: New York University Press, 2006), 147–49. 25. I am drawing on an image used by Glen Stassen to describe the dimen- sions of his collaboration on just peace. Stassen brought together twenty- three scholars in the early 1990s to articulate a set of practices for reducing the severity and propensity of war. During a ten- year reflection on just peace at the Society NOTES of Christian Ethics, Stassen described the work of this group with reference to a double- axis in order to describe how their focus on practice supplemented a preoccupation with moral debate. Glen Stassen, “The Unity, Realism, and Obligatoriness of Just Peacemaking,” Journal of the Society of Christian Ethics 23, no. 1 (2003): 176. See also Glen Stassen, ed., Just Peacemaking: Ten Practices for Abolishing War (Cleveland: Pilgrim Press, 1998). 26. The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church (New York: Church Publishing, 1979), 308. Chapter 2 1. Ellen Ott Marshall, Christians in the Public Square: Faith That Transforms Politics, reissue ed. (Eugene, OR: Wipf & Stock, 2015). 2. I present feminist ethical methodology in chapter 6 as background to an ethic of care. However, feminist commitments also appear as I critically engage the other methodologies in chapters 3–5. 3. Aristotle, Nicomachean Ethics, trans. Martin Ostwald (Englewood Cliffs, NJ: Prentice Hall, 1962), 1.1.1094a.0- 5. 4. Aristotle, Nicomachean Ethics, 1.7.1098a.15. 5. Aristotle, 1.8.1098b.20. 6. Aristotle, 10.7.1178a.5. See also Sir David Ross, Aristotle, 6th ed. (London: Routledge, 1995), 195–243. 7. Margaret Urban Walker, Moral Contexts (Lanham, MD: Rowman & Little- field, 2003), xi. 8. Walker, Moral Contexts, xiii. 9. Walker, xii. 10. Walker, xii–xiii. 11. Although the concept of a moral agent that is detached from context does not only belong to Thomas Nagel, this language comes from the title of his book The View from Nowhere (Oxford: Oxford University Press, 1986). 12. Gary Dorrien, Social Ethics in the Making: Interpreting an American Tradi- tion (Chichester, UK: Wiley- Blackwell, 2011), 1. 13. Rebecca Todd Peters and Elizabeth Hinson-Hasty , To Do Justice: A Guide for Progressive Christians (Louisville, KY: Westminster John Knox Press, 2008), xv–xvii. 14. Peters and Hinson- Hasty, To Do Justice, xix. 15. Traci C. West, Disruptive Christian Ethics: When Racism and Women’s Lives Matter (Louisville, KY: Westminster John Knox Press, 2006), xiv. 16. West, Disruptive Christian Ethics, xv. 17. Marshall, Christians in the Public Square: Faith That Transforms Politics. Reissue Edition. (Eugene, OR: Wipf and Stock Publishers, 2015), 75–80. 18. Mark Thiessen Nation, “Toward a Theology for Conflict Transformation: Learnings from John Howard Yoder,” Mennonite Quarterly Review 80 (January 2006): 43–60. John Howard Yoder is a formative figure in Mennonite theology NOTES and in conflict transformation. We also know now that he sexually harassed women throughout his career in the church and the academy. Out of respect for these women, I note that. For more information, see Karen V. Guth, “Doing Jus- tice to the Complex Legacy of John Howard Yoder: Restorative Justice Resources in Witness and Feminist Ethics,” Journal of the Society of Christian Ethics 35, no. 2 (fall- winter 2015): 119–39. 19. Nation, “Toward a Theology for Conflict Transformation,” 44–45. 20. I wrote about this in chapter 3 of Christians in the Public Square. 21. See, for example, the work of James Cone, who articulates a principle of interpretation based on the “revelation of God in Christ as the liberator of the oppressed from social oppression and to social struggle” (439). From this perspective, he insists that “any starting point that ignores God in Christ as the liberator of the oppressed or that makes salvation as liberation secondary is ipso facto invalid and thus heretical” (439). James H. Cone, “Biblical Revelation and Social Existence,” Interpretation 28, no. 4 (October 1974): 422–40. For a feminist liberationist argument about the authority of passages that violate core convic- tions of freedom and mutuality, see Margaret A. Farley, “Feminist Consciousness and the Moral Authority of Scripture,” in Feminist Interpretation of the Bible, ed. Letty M. Russell (Philadelphia: Westminster Press, 1985): 41–51. 22. The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church (New York: Church Publishing, 1979), 308. 23. H. Richard Niebuhr, “The Grace of Doing Nothing,” in War in the Twentieth Century: Sources in Theological Ethics, ed. Richard B. Miller (Louisville: Westminster/John Knox Press, 1992), 6. 24. H. Richard Niebuhr, “Grace,” 9. 25. H. Richard Niebuhr, “Grace,” 11. 26. Reinhold Niebuhr, “Must We Do Nothing?” in War in the Twentieth Cen- tury: Sources in Theological Ethics, ed. Richard B. Miller (Louisville: Westminster/ John Knox Press, 1992), 13. 27. Reinhold Niebuhr, “Do Nothing?,” 17. 28. H. Richard Niebuhr, “The Only Way into the Kingdom of God,” in War in the Twentieth Century: Sources in Theological Ethics, ed. Richard B. Miller (Lou- isville: Westminster/John Knox Press, 1992), 20- 21. 29. Richard P. Heitzenrater, Wesley and the People Called Methodists (Nashville: Abingdon Press, 1995), 129.
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