Introducing Christian Ethics

A Short Guide to Making Moral Choices

Scott Rae

• Publisher: Zondervan Academic
• Year: 2016
• Print ISBN: 9780310521181
• eBook ISBN: 9780310521198
• Topic: Theology & Religion
• Subtopic: Christian Theology

Introducing Christian Ethics helps Christians form a sound basis for making ethical decisions in today's complex postmodern world. Raising 14 key ethical questions on today's most pressing issues including abortion, war, sexual ethics, capital punishment, and more, Scott Rae guides his readers in making moral choices wisely.

Based on the best-selling college and seminary ethics textbook Moral Choices, this book distills nearly two decades of teaching and study into a succinct and user-friendly volume. It is an ideal primer for pastors, students, and everyday Christians who desire engagement with the world around them in an intelligent and informed manner.

Teaching and study resources for the book, including additional video clips based on the questions corresponding to each chapter, make it ideal for use in the classroom as well as for pastors and for teaching settings within the church. Resources are available through ZondervanAcademic.com.

CHAPTER 1

STARTING AT THE BEGINNING

What’s so good about being good?

Imagine that you live in a world where you can do anything you want, and no matter what you do, you will never get caught. Nor will you ever have to worry about any consequences for these actions. For example, you can rob a bank, cheat in school, take revenge on whomever you want to, commit violent crimes, lie whenever you want, go back on your word whenever convenient, or sleep with whomever you choose. Would you do any, or all, of those things? I suspect many of you would be tempted to do at least some things commonly regarded as immoral, not to mention some of the illegal things. But I also suspect most of you would not do them. Why not? Although you might not be able to express it precisely, I would bet that many people would not do these things because they consider being a good person to be an important part of living a good life. That is, you consider it a good thing to be a good person.

MORALITY AND THE GOOD LIFE

But let’s think about that a bit more. What is it about morality, or virtue, that is bound up with living a good life? The ancient philosophers affirmed that being a good person and living a good life went together and that success in life was measured by what kind of person you were as opposed to what you accomplished or accumulated. For example, Aristotle connected happiness with being a good person. He said, “Happiness is an activity of the soul in accordance with virtue.” Epicurus put it this way: “It is not possible to live pleasantly without living prudently, honorably and justly.” This certainly reflects the teaching of Jesus himself when he said to his disciples, “What good is it for someone to gain the whole world, yet forfeit their soul [a part of which includes their character]?” (Mark 8:36).

Even today, most people, at least intuitively, make that connection between good character and a good life. This is why we admire the moral heroes of our time, and conversely, why we look skeptically at someone who achieves much but is devoid of character. For example, Mother Teresa remains one of the most admired people in the world, even though she had little of what counts for success in our culture. On the other hand, the person who is at the top of his or her profession but who got there by running over people, has had multiple failed marriages, and is alienated from his or her children—we have a harder time thinking of this person as being successful in life. We often say of this person that “they got to the top of the ladder, only to realize it was leaning against the wrong wall.”

I heard a vivid example of this when I was a PhD student some years ago. It made an indelible impact on me, and I vowed not to repeat the mistakes I had learned about. I was the teaching assistant for a distinguished professor in our department, and part of that responsibility involved attending all the class sessions. On the final day of class for that term, the professor was making a point and used his personal life as an example. He told his students about how he had ordered his life early in his career, when his children were young. He spoke with great regret about how he had spent far too many evenings and weekends in his study, writing books and articles to establish himself professionally, at which he had succeeded, since he was well respected in his field. But he also spoke of how he was alienated from all his children today, and it broke his heart to recognize that those two things were connected. I suspect he would admit that he was a professional success but that no amount of professional success compensated for his failures as a father. He realized that professional success and life success were two different things. I suspect he might have seen himself in Jesus’s statement, “What good is it for someone to gain the whole world, yet forfeit their soul?”

WE ARE MORAL BEINGS

So we tend to connect being moral to having a good life. That’s a good reason to be moral. But that’s not the only reason to think morality is important. From a Christian worldview, morality is built into the fabric of the universe and is built into our constitution as human beings. It is an integral part of what it means to be human. This is certainly the idea of the moral law being written on our hearts, as described in Romans 2:14–15. Paul here is arguing for the pervasiveness and universality of sin by maintaining that we all violate God’s law, whether we have access to it or not: “Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law. They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.”

The point of the text is that the demands of morality are imprinted internally on each person, giving him or her an inherent sense of right and wrong. This is one way that God communicates the requirement of morality. As we will see in chapter 2, in the discussion of natural law ethics, God reveals his moral program for human beings in a variety of ways, both inside and outside the Bible. Of course, this does not mean that everyone always sees morality the same way, since, in a Christian worldview, our moral constitution is also broken because of the reality of sin in the world. (We will discuss other ways of viewing morality, including relativism, in chapter 3.) But sin did not eradicate the moral sense of human beings; that moral sense remains part and parcel of what it means to be human. In this sense, asking the question, why be moral? is a bit like asking, why be human? It’s not something we can avoid. We can’t not be moral beings, since it’s who we are.

This is why it makes sense to connect being moral with being a good person and having a good life, and ultimately with being a human being. In the same way that we are rational, conscious, and relational, created by a rational, conscious, and relational God, we are also moral beings created by a moral God. It is part of who we are, because we are created by a particular kind of God who embedded morality in the fabric of the universe, including the fabric of each person’s makeup.

I admit that this is not what people usually are asking when they inquire, “Why be moral?” What they are asking is, “Why should I do what I know to be right?” Or to put it differently, “Why should I be a good person?” What makes this a difficult question is that doing the right thing usually involves some sort of sacrifice of a person’s self-interest. If it didn’t, we wouldn’t be having this discussion! If doing the right thing were always in our perceived self-interest, we would always do the right thing, and there would be no such things as temptations or ethical dilemmas. You certainly wouldn’t be reading a book about ethics, because you would easily do what’s right, since it would always benefit you. But at least in the short term, that’s not necessarily or even normally true. Most ethical decisions come with some cost, though in the long term, a better case can be made for the benefit of being ethical, as we will maintain in the later chapter about business ethics.

MORALITY AND THE GOOD SOCIETY

We’ve already connected being moral with being a good person and living a good life, which makes sense, since a moral awareness is built into each of us, and morality is part of being human. What other reasons are there to make us think that being moral is important?

Let’s look at the bigger picture, beyond our individual lives, and see society as a whole. Think about what it would be like to live in a culture where no one cared about morality. In fact, morality is so deeply embedded in our humanity that it is difficult even to envision a society in which morality is ignored. Even those parts of the world that exist outside the control of government and the law still have moral requirements that bind their communities together, and often they are very strong. A culture devoid of morality reminds me of Gotham City in the Batman films, or the William Golding novel which you may have read in school, Lord of the Flies. In that novel, preadolescent kids create their own society on an island, and it quickly degenerates into a “might makes right” culture and becomes a horror story in which only the strong survive.

The intuition of most readers of that novel is that this is a very undesirable kind of society in which no one would choose to live. Even if we may have trouble considering what a society without morality would look like, most people have no trouble seeing that they wouldn’t want to live in a culture in which morality was not taken seriously. We may disagree about the details of morality, but we are clear on the connection between morality and a good society. In fact, our moral debates show that we care deeply about morality and consider it an important part of our community life. Take our discussions of injustice, as an example. Our most passionate cultural discussions are about injustices, either real or perceived, demonstrating how much we care about morality at the societal level. Imagine being concerned about injustice, or being a victim of injustice, in a society that didn’t take morality seriously.

Even disciplines such as politics and economics are fundamentally moral enterprises. Politics is, at its core, about how we order our lives together in community. Economics is, at its core, about how we distribute the burdens and benefits of our lives together in community. Both are intrinsically moral projects because they are discussions about how we ought to live our lives together. From a Christian worldview, we would expect this, as a result of morality being built into the structure of the world God has made.

MORALITY AND FOLLOWING JESUS

For most believers, and consistent with a Christian worldview, morality matters because God highly recommends being a moral person. The Bible is clear that following Jesus involves a commitment to Christian morality. This is why some branches of Christianity call ethics “moral theology.” The numerous New Testament (NT) passages that have the phrase “one another” in them are prescriptions about how to treat one another, summarized in the mandate to “love your neighbor as yourself” (Gal. 5:14; see also Col. 3:13 and Eph. 4:32). The Bible calls believers to adopt a lifestyle that reflects who they are in Christ (Eph. 4:20–5:20; Col. 3:1–17) and to imitate Christ in his character. In fact, the consummate expression of the character of Jesus that people who belong to Christ are called to develop is the “fruit of the Spirit” (Gal. 5:22–25). Thus following Jesus and cultivating the virtues of his character go closely together, suggesting that the moral life and life with Jesus are inseparable.

The Old Testament (OT) statement of the demand for individuals and communities to be moral comes in two primary ways—the commands to obey God’s law (Ex. 19:5–6) and the mandate to follow the way of wisdom (Prov. 8:1, 22–31). The prophets had a good deal to say about the morality of the community, and this reinforced the law by calling Israel to account for its failure to follow the law fully. The Wisdom Literature, especially the book of Proverbs, frames the moral life in terms of the life of wisdom and calls all human beings, regardless of their worldview, to a life of wisdom. As opposed to the Mosaic law, which was intended for the nation of Israel, the wisdom books were written for more of an international audience. This helps explain why many of the distinctly Israelite theological themes, such as the ceremonial law, the Promised Land, and the covenant with Abraham, are absent from the Wisdom Literature. We can see the proverbs as an application of the law to a cross-cultural context, calling people around the world to the moral life as a commitment to the way of wisdom.

MAKING MORAL ASSESSMENTS

You may be wondering why the term morality is being used here instead of the common term ethics. Most people don’t see much difference between the two and often use the words interchangeably. Technically, they describe two slightly different aspects of our subject. I am using the terms this way: morality refers to the content of right and wrong, while ethics refers to the discipline of discovering morality. Ethics is more the “how we get there,” and morality is the “what the standards are.” In other words, morality has to do with where the bar is set, and ethics is the process of figuring out where to set the bar. I use the term discovering morality intentionally, since morality is not fundamentally a human creation. Rather it has a transcendent source, in a Christian worldview, in the character and commands of God. That means morality is something discerned, not created. This goes strongly against the cultural consensus today which insists that we are able to make up our own moral rules for ourselves. We will explore this notion more fully in chapter 3.

I am assuming that we all make moral assessments regularly, and that is a good thing. Culturally, we are often told that we shouldn’t make moral judgments about persons and things other than ourselves, that it is narrow and judgmental to do so. Some people even invoke Jesus’s statement, “Do not judge, or you too will be judged” (Matt. 7:1). To be clear, Jesus is not suggesting that no one make moral assessments. Rather he maintains that we not do it hypocritically. That is, if you read the rest of the passage (vv. 3–5), you will see that Jesus teaches that we are to remove the speck from our brother’s eye (a figure of speech for moral assessment and correction) but that we not ignore the log in our own eye, suggesting that we not try to assess and correct other people’s bad behavior while at the same time being ignorant of our own shortcomings.

In my observation of our culture, I find that some of the most ardent advocates of not judging are themselves some of the most judgmental and intolerant toward people who disagree with them on their most deeply felt moral issues. Of course, Jesus also calls his followers to make moral assessments carefully, not judgmentally or in a condescending way, and with compassion and sensitivity.

The idea that we shouldn’t make moral judgments, or assessments (the term I prefer), sounds appealing on the surface, but if you think about it, it doesn’t quite hold up. In reality, we make moral assessments routinely in our lives. We make character assessments regularly, for example, when we choose to trust someone, do business with someone, hire someone, or write letters of recommendation for someone. The reason why we don’t often see it as such is that we hold many of our moral assessments in common with our neighbors. Though we do see many things differently in terms of morality, we also have a reservoir of shared values that enables us to live together peacefully.

Not only do we regularly make moral assessments; we think that’s a good thing. Imagine what the world would be like if no one ever made moral assessments about anything. If everyone adhered to the maxim “Don’t judge,” we would have chaos before long. That would be to believe, in effect, that there should be no enforcement of any restraints on people doing whatever they want to do. The only way that would work is if we all lived in self-sufficient isolation on desert islands, never needing to interact with anyone else. But that is not the way life works in the real world. For example, if we didn’t assess lying as wrong and didn’t uphold truth telling as a virtue, it wouldn’t be long before meaningful communication would cease to exist, since we couldn’t expect the truth from each other. In addition, if we didn’t uphold trust and trustworthiness as virtues and didn’t assess fraud as morally wrong, our ability to do business together would be severely restricted. Further, if we didn’t assess injustice as morally wrong or uphold the sacredness of human life or have moral judgments against theft, the fabric of a peaceable society would soon come unraveled. Or imagine parenting young children without making moral assessments.

The reality is that we can’t, and wouldn’t choose to, live in a culture devoid of moral assessment. That’s not to say that such assessment should be done in a condescending way that lacks compassion. Nor is it to say that moral assessment is only negative—focusing on the “thou shalt not” aspects. Equally if not more important are the virtues that are upheld as morally praiseworthy and as examples to be passed on to our children.

When it comes to moral assessment, several things need to be evaluated. Obviously, the action, or behavior, in question needs to be considered. That’s what most people think of when making a moral assessment. Bu...

Table of contents

• Cover Page
• Title Page
• Copyright Page
• Contents
• Chapter 1: Starting At the Beginning: What’s So Good About Being Good?
• Chapter 2: Theological Ethics: Where Does Morality Come from?
• Chapter 3: Cultural Views of Morality: Why Can’t We Make Up Our Own Moral Rules for Ourselves?
• Chapter 4: Making Ethical Decisions: When I’m In a Moral Dilemma, What Do I Do?
• Chapter 5: Abortion: How Can You Say That a Pregnant Seventeen-Year-Old, for Whom Having the Baby Will Ruin Her Life, Is Doing Something Wrong By Having an Abortion?
• Chapter 6: Reproductive Technologies: What Do You Say to Infertile Couples About the Hi-Tech Ways to Have a Baby?
• Chapter 7: Genetics and Biotechnology: What Do You Tell Couples Who Want to Use Biotechnology to Produce “Designer Children”?
• Chapter 8: Death, Dying, and Assisted Suicide: Don’t People Have a Fundamental Right to Die?
• Chapter 9: Capital Punishment: Isn’t the Death Penalty a Barbaric Holdover That Should Be Done Away With Today?
• Chapter 10: War and Morality: In View of the Bible’s Teaching to Love Your Enemies, Why Isn’t Every Christian a Pacifist?
• Chapter 11: Sexual Ethics: Shouldn’t People Be Able to Love and Have Sex With Whomever They Choose?
• Chapter 12: Christian Ethics, Economics, and the Workplace: How Does My Work Connect to My Spiritual Life and My Service to God?
• Subject Index
• Scripture Index