Selected by Christianity Today as one of the 100 most important books on religion of the twentieth century. Leading theological ethicist Stanley Hauerwas shows how discussions of Christology and the authority of scripture involve questions about what kind of community the church must be to rightly tell the stories of God. He challenges the dominant assumption of contemporary Christian social ethics that there is a special relation between Christianity and some form of liberal democratic social system.

This book addresses such key ethical issues as euthanasia, the environment, biotechnology, abortion, the family, sexual ethics, and the distribution of health care resources. Michael Banner argues that the task of Christian ethics is to understand the world and humankind in the light of the credal affirmations of the Christian faith, and to explicate this understanding in its significance for human action through a critical engagement with the concerns, claims and problems of other ethics. He illustrates both the distinctiveness of (...) Christian convictions in relation to the above issues and also the critical dialogue with practices based on other convictions which this sense of distinctiveness motivates but does not prevent. The book's importance lies in its attempt to show the crucial difference which Christian belief makes to an understanding of these issues, whilst at the same time demonstrating some of the weaknesses and confusions of certain popular approaches to them. (shrink)

[This book] develops an account of rationality and justice that is tradition specific.-http://undpress.nd.edu.

The Christian does not live in a vacuum, says the author, but in a world of government, politics, labor, and marriage. Hence, Christian ethics cannot exist in a vacuum what the Christian needs, claims Dietrich Bonhoeffer, is concrete instruction in a concrete situation. Although the author died before completing his work, this book is recognized as a major contribution to Christian ethics. The root and ground of Christian ethics, the author says, is the reality of God as revealed in Jesus (...) Christ. This reality is not manifest in the Church as distinct from the secular world such a juxtaposition of two separate spheres, Bonhoeffer insists, is a denial of God's having reconciled the whole world to himself in Christ. On the contrary, God's commandment is to be found and known in the Church, the family, labor, and government. His commandment permits man to live as man before God, in a world God made, with responsibility for the institutions of that world. (shrink)

Christian contributions to the public discourse on bioethics come from individual Christians, from Christian churches, and from academic theology. All contributors must frame their arguments in such a way as to account for the pluralism of worldviews in contemporary Germany. For this purpose, they must take issue with certain hermeneutical and discourse theoretical considerations. That is to say, in order for their contributions to remain normatively authentic in a Christian and Protestant sense, these must relate to Scripture and to Protestantism's (...) confessional documents, and in order for these contributions to remain pertinent and relevant to the facts, they must relate to biomedical, philosophical, and legal contexts. Given these hermeneutical and discourse theoretical requirements, two church statements addressing the ethical discussion concerning the use of embryonic stem cells for medical research are analyzed. (shrink)

This article analyzes the contribution Christian ethics might be able to make to the ethical debate on policy and caregiving in health and social care in the United Kingdom. The article deals particularly with the concepts of solidarity and subsidiarity which are essential in Christian social ethics and health care ethics, and which may be relevant for the ethical debate on health and social caregiving in the United Kingdom. An important argument in the article is that utilitarian and market-driven policies (...) in the National Health Service (NHS) and the social care system have marginalized the position of the elderly and have seriously impoverished the quality of care for the elderly. The neglect of the elderly and other vulnerable groups is also the result of widespread consumerist attitudes among patients and of libertarian models of noninterference which are affirmed by a public ethos of self-sufficiency and counter-dependency. Those who need care dare not make their need known to others and ask for help, while simultaneously those who could help are so intimidated by the public affirmation of privacy and negative rights that they do not dare to offer help except if this is explicitly demanded. This distant and standoffish attitude is in an important way responsible for the fact that the voice of those in need is altogether lost to the public forum. Christian ethics puts much emphasis on responsibility and solidarity with the needy other but is not able to have much impact on the delivery of care in a secularized society and health care system like the NHS. Nonetheless, Christianity still has a powerful and respected voice, by speaking up for those who cannot speak for themselves, such as the elderly and the handicapped. Christians can find allies in the ethics of care and other relational approaches in health care ethics in order to combat libertarianism, consumerism, and utilitarianism. (shrink)

This paper maps the different levels of the problem of healthcare resource allocation — micro, macro and international — with reference to three cases. It is argued that two standard approaches to the issue of distributive justice in healthcare, the QALY (quality-adjusted life year) approach and the social-contract approach developed by Norman Daniels, are fundamentally unsatisfactory for reasons identified by Alasdair MacIntyre. Although the virtue theory articulated by MacIntyre and others has been influential in many areas of healthcare ethics, there (...) seems to have been relatively little discussion of the difference it might make to the problems of resource allocation. The potential of such an approach is explored in the later sections of the paper. Two apparently promising ways of bringing virtue ethics to bear on resource allocation are examined and found wanting to greater or lesser extents. Firstly, Beauchamp and Childress’s account of the virtues as a supplement to their ‘Four Principles’ is found to have little or no substantive contribution to make to this issue. Secondly, the ‘liberal communitarian’ system of resource allocation proposed by Ezekiel Emanuel, while a considerable improvement on the account of Beauchamp and Childress, remains problematic in some respects. An alternative Christian account is developed by identifying significant influences that might shape the ‘political prudence’ which would enable Christian communities to form sound judgments about distributive justice in healthcare. The paper concludes with some remarks about the relationship between this tradition-constituted account and the wider public sphere of policy-making and practice. (shrink)

Argues that standard forms of bioethics support the technological utopianism of medicine. Puts forth an alternative agenda arguing that the task of bioethics is to explore the moral significance of the body as it is expressed in the discourse and practice of moral and religious traditions.

The Blackwell Companion to Christian Ethics presents a comprehensive and systematic exposition of Christian ethics, seen through the lens of Christian worship.

This introduction explores the relationship between Europe and its Christianities. It analyses different diagnostic and evaluative approaches to Europe's Christian or post-Christian identity. These are grouped around the concepts of diverse traditional, and, on the other hand, post-Enlightenment Christianities. While the first revolves around a liturgical and mystical account of the church, a Christ-centred humanism, an emphasis on man's future life, noetic theology and a foundationalist claim to universal truth, the second endorses a moralization of the “Christian message,” political implementation (...) of “Christian goals,” rationalism, a this-worldly humanism, and tolerance for religious diversity. Since even the concepts of “traditional” and “post-Enlightenment” Christianity turn out to be deeply ambiguous, the essay concludes with exploring the different ways in which the Christianity of the Apostolic Church, the Enlightenment (along with the “Western” Christianities it shaped), and contemporary liberalism each conceive of their respective endorsements of human freedom as either normative, that is obligatory, value-laden, or contingent, and arbitrary. In each case, a different notion of “tradition” (as well as familial and church authority) is placed either in harmony or in opposition to such freedom. As a result of this conceptual analysis, the deeply fractured identity of Europe, as exemplified by the diverse bioethical positions adopted by the authors in this issue, becomes visible. (shrink)

Called by Karl Barth the brilliant Ethics of Dietrich Bonhoeffer, this book is finally being recognized as Bonhoeffers magnum opus and one of the most important works of Christian ethics of the last century.