Studies in Christian Ethics

Theological reckoning with our contemporary post-truth context must be cognizant of the ways in which adherence to biblical inerrancy fostered the rise of partisan epistemology. It is essential as well to grapple with the question of whether postliberal theologies, by way of a very different theory of truth, also promote the epistemic insulation of Christian faith communities. We need to understand how groups threatened with the erosion of social influence are tempted to indulge in partisan epistemology. It is equally critical to grasp how unjust power exploits such tendencies in girding its loins with epistemological supremacy. Jesus, facing in Pilate a post-truth dominator, models an alternative, namely, disruptive engagement that resists epistemic injustice and opens new space for the construction of unbounded communities of trust and shared understanding.

This response to Jennifer Herdt’s paper, ‘Partisan Epistemology and Post-Truth Power’, looks to embodied intelligence for help in discerning integrity and truthfulness.

In this article, I consider some of the forms that truthfulness can take in the Christian life. Drawing on the notion of storied identity, I address the following questions. In general terms, what does it take to live truthfully with respect to some narrative? More exactly, how might that truthfulness be realized in bodily terms? And, finally, how might living truthfully with respect to a narrative contribute to the further elaboration of the narrative? I examine these questions with reference to the concerns of Christian ethics in particular, by taking as my focus the kind of storied truthfulness that is embodied in the practice of neighbour love, and the question of how that truthfulness may be extended through participation in the eucharist.

This short article responds to, and interprets, two epistemic claims made by Mark Wynn concerning truth and Christian ethics. The first claim concerns how the body knows something prior to an operation of reason. The second claim concerns the relationship between narrative and metaphysics, particularly when considering the eucharist. The article interprets these claims by drawing upon Wynn's previous work in religious epistemology, and it points to its moral and doctrinal relevance for Christian ethicists today.

First, in the section ‘Telling Lies’, this article attempts to illustrate recent everyday racism. Racism has a history and takes many different forms. I describe a particular practice of racism (found in Britain, circa 1970), which relied, for its doctrine, on supposedly scientific assumptions about biology and breeding—and received a confirming fillip through the celebration of monarchy, empire and rose-tinted history. Second, in ‘Telling Tales’, the story of Zacchaeus is taken as exemplifying a form of moral repair in which telling and doing the truth are intimately related. Third, in ‘Telling and Doing the Truth’, I contend that telling and doing the truth in relation to racism requires not only a clear naming of racism’s lies but also the making of reparations, for the reason that the lies of racism subtended manifold injustices, of which Atlantic slavery and the exploitation of colonies are notable instances. I take the history of the West Indies as providing a clear case where moral repair is (over)due, and I consider the form that reparations might take.

Racism, that is, the idea that White people are innately superior to people of other ethnicities, especially Black people, is a lie that supported slavery and the slave trade. That lie continues to shape all our lives today including our attitude to the issue of paying reparations to the enslaved. Not only was the original idea of a hierarchy or races a lie, but other falsehoods have been used to hide the atrocities and injustices that were committed based on that first lie. Further, the hold of racism on human society is maintained by a distortion of the issue that results in White people having a visceral reaction to the subject.

This article tests the proposition that new weapons technology requires Christian ethics to dispense with the just war tradition (JWT) and argues for its development rather than dissolution. Those working in the JWT should be under no illusions, however, that new weapons technologies could (or do already) represent threats to the doing of justice in the theatre of war. These threats include weapons systems that deliver indiscriminate, disproportionate or otherwise unjust outcomes, or that are operated within (quasi-)legal frameworks marked by accountability gaps. The temptation to abrogate (L. abrogare—repeal, evade) responsibility to the machine is also a moral threat to the doing of justice in the theatre of war.

This article considers why truth-telling is so difficult in institutions, and deceit and paltering are so common. Drawing on recent examples of churches and charities exposed for covering up the truth about abuse, the article explores the institutional barriers to truthfulness and considers how they might be removed.

At the 2021 conference of the Society for the Study of Christian Ethics, Linda Woodhead presented a paper entitled ‘Truth and Deceit in Institutions’. Amra Bone was then invited to deliver a response to this paper drawing on her knowledge of Islamic traditions and culture. This article is her response. The article highlights the importance the Qur’anic scripture gives to justice and neither distorting nor refusing to give testimony. It then briefly explores the Arabic term Kufr found in the Qur’an. Whilst more commonly interpreted to mean disbelief, this term literally means hiding or covering up truth. Dishonesty can therefore be equated to disbelief which makes it a very serious matter for Muslims. Therefore ethics determine that the road to greater institutional honesty must be adopted. In Islamic Law the end does not justify the means; rather the outcome rests with God alone and the responsibility given to men and women is to act honestly and ethically. For any institution or society to develop positively, every individual must play their part and take this responsibility seriously and not to rely on a few courageous individuals.

The concept of a ‘just weight and measure’ within the Bible is one that has insightful value for Christian ethics and economic transactions. Considering that in many situations law and judicial systems within Western society are not capable of completely constraining unethical economic transactions, what society requires are alternative motivations to enact ethical economic transactions. This article is focused on proposing a possible motivation for Christians considering the ever-growing complexities within the marketplace. It draws on insights on the concept of a ‘just weight and measure’ in Deuteronomy and its conceptual use within the books of the eighth-century prophets. A primary insight that is highlighted is the relationship between the unethical economic transactions in eighth-century Israel and God's rejection of their cultic services. When applied analogically to contemporary contexts, lessons can be gleaned from the concept of a ‘just weight and measure’ for Christian ethical economic transactions.

This article aims to articulate a set of general principles of a Christian ethic of mass immigration. Toward this end, it considers: biblical and theological grounds for cosmopolitanism (and ‘open borders’); biblical and theological caveats against cosmopolitanism; elements of a Christian ethic of the treatment of near and distant neighbours; what Francisco de Vitoria’s ‘On the American Indians’ has to contribute; what lessons should be learned from the history of European colonialism; and the nature of mass immigration into twenty-first-century Europe and the problems it entails. The article concludes with six principles: relevant empirical data should be mastered before developing a judgement; concerns about mass immigration should not be dismissed out of hand as ‘racist’; care of the alien may take a variety of forms, not only that of granting asylum; illegal economic immigrants should normally be returned home; compassion should look in several directions—not only at the migrant, but also at the working-class competitor for jobs and services, and at members of government burdened with the responsibility of making hard decisions; and the Christian is obliged to exercise, not only compassion, but justice and prudence.

Although religious ethicists commonly assess the content of public communication to determine its merits, this article argues that the style and techniques of communication deserve similar analysis. Propaganda often employs rhetorical techniques that impress the recipient through persuasive sleight-of-hand or emotional appeal. Drawing on the church fathers’ suspicion of classical rhetoric, as well as Augustine's guarded defense of a specific type of rhetoric, the author formulates two principles of ethical propaganda that may assist public communicators in persuading ethically. These two principles are the procedural movement of beauty from truth, and the use of caritas as a primary motivator in persuasion.

Proponents of entomophagy have argued that the farming of insects offers many advantages when contrasted with more traditional farming practices. This article explores the place of insect farming within a wider Christian food ethic and argues that insect farming has much to recommend it. However, through exploring the role of animal agriculture within the ideological structures of anthropocentrism, a more ambiguous picture of the ethics of insect farming emerges. This belies a simple endorsement or denunciation of insect farming as an ethical alternative to the farming of larger animals. Moreover, the example of insect farming reveals that Christian food ethics needs to radically reimagine the entire food provisioning system if it is to inculcate substantive change in human relationships with nonhuman animals.