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101. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
William Werpehowski Practical Wisdom and the Integrity of Christian Life
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THEOLOGICALLY CONSIDERED, THE VIRTUE OF PRUDENCE OR PRACTICAL wisdom disposes a moral agent to "reason rightly about things to be done" insofar as the acts of counsel, judgment, and command enable both the discernment and the embodiment of moral reality in the world created and redeemed by God in Jesus Christ. In that world, Christians live and act as both sinful and righteous, and they find their integrity and maturity in an ongoing practice of repentance, renewal, and perseverance.
102. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Christopher D. Marshall Offending, Restoration, and the Law-Abiding Community: Restorative Justice in the New Testament and in the New Zealand Experience
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DURING THE PAST THIRTY YEARS, A GROWING CONVERSATION ABOUT THE "restorative" dimensions of justice in contrast to its "retributive" dimensions in addressing crime, wrongdoing, and cultural conflict has emerged around the world. In New Zealand, an initiative known as Family Group Conferencing has virtually replaced the conventional juvenile justice that preceded it. This initiative has inspired many people around the world to adapt that restorative approach in many different settings.
103. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Lisa Fullam Sex in 3-D: A Telos for a Virtue Ethics of Sexuality
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AS WITH OTHER CONSIDERATIONS FROM AN ETHICS OF VIRTUE, DISCERNing the ends of sexual activities requires a careful examination of the particularly human dimensions of sex. By asking, "What do you want from, what are your hopes, what are your ends for your sex life?" three dimensions of excellent sex emerge: a feel for incarnation, an ability for intimacy, and an eye for insight.
104. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
John P. Crossley Jr. The "Elective Affinity" between Liberal Theology and Liberal Politics
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MAX WEBER FURNISHES THE ANALOGY ON WHICH THIS ESSAY IS BASED: "This-worldly Protestant asceticism... acted powerfully against the spontaneous enjoyment of possessions; it restricted consumption, especially of luxuries. On the other hand, it had the psychological effect of freeing the acquisition of goods from the inhibitions of traditionalistic ethics. It broke the bonds of the impulse of acquisition in that it not only legalized it, but... looked upon it as directly willed by God."
105. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Gerald W. Schlabach Continuity and Sacrament, or Not: Hauerwas, Yoder, and Their Deep Difference
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STANLEY HAUERWAS HAS FAMOUSLY TAKEN TO THE MENNONITES BEcause they constitute what appears to be an oxymoron—a tradition of dissent. He launched his career endeavoring to restore the stuff of continuity to the Christian life. In contrast, John Howard Yoder launched his career arguing against the assumption that traditions and organic communal life could carry practices of authentic discipleship forward across generations. Here lies a fundamental difference between Hauerwas and Yoder that runs deeper than whether one of them is more "for" or "against" the nations.
106. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
John Perry John Locke's America: The Character of Liberal Democracy and Jeffrey Stout's Debate with the Christian Traditionalists
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RECENT STUDIES OF CHRISTIANITY'S RELATION TO LIBERAL POLITICS HAVE recognized the importance of specifying clearly what type of liberalism is being considered. Jeffrey Stout's critique is one such example. Unfortunately, Stout fails to engage the one thinker who arguably is the most influential in how Americans relate Christianity and politics: John Locke. Political arguments of today's Christians are premised, often unconsciously, on rival interpretations of Locke's political theology.
107. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
David Clough, Brian Stiltner On the Importance of a Drawn Sword: Christian Thinking about Preemptive War—and Its Modern Outworking
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JUST WAR THINKERS, SUCH AS HUGO GROTIUS, RESISTED USING FEARS about the enemy's intentions as grounds for preemptive military action. This conservative rendering of what was permissible came under pressure in debates about the military responses to Iraq, Iran, and other nations seeking weapons. Those arguing for a more permissive category of preventive war maintain that a prudent leader must anticipate developing military threats and respond before an act of aggression is imminent. Though the just war tradition must respond to the changing nature of military threats, if the tradition is to remain viable as a moral framework, it is vital that it not be made more malleable in this area.
108. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Julie Hanlon Rubio, Barbara Hilkert Andolsen, Rebecca Todd Peters, Cheryl Kirk-Duggan Women Scholars in Christian Ethics: The Impact and Value of Family Care
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THE CREATION OF FAMILY-FRIENDLY DEPARTMENTS IS A JUSTICE ISSUE affecting primary caregivers and their dependents as well as the academic profession as a whole. This essay asks: "How do conflicts between work and family care affect the profession, the Society of Christian Ethics, and ultimately scholarship in ethics?"
109. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
William McDonough "Caritas" as the "Prae-Ambulum" of All Virtue: Eberhard Schockenhoff on the Theological-Anthropological Significance and the Contemporary Interreligious Relevance of Thomas Aquinas's Teaching on the "Virtutes Morales Infusae"
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JEAN PORTER RECENTLY ASKED, IF CHRISTIANS "SEE MEN AND WOMEN OF every religious belief, and none, displaying what we can only regard as...charity,...how can we deny that the Spirit of God is present when we see its fruits?" She says that the development of a more interreligiously open Christian theology of the "infused moral virtues" is a task for our day. This essay accepts Porter's question and suggests that the German Catholic theologian Eberhard Schockenhoff, in his 1987 study of the foundations of Aquinas's virtue ethics, has already largely given us the renewed approach that Porter seeks. This essay is a presentation of Schockenhoff's thought on the matter.
110. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Todd David Whitmore Crossing the Road: The Case for Ethnographic Fieldwork in Christian Ethics
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CHRISTIAN ETHICS IS VIRTUALLY DEVOID OF ETHNOGRAPHIC FIELDWORK. Many Christian ethicists practice "veranda ethics": They write from a vast social remove from the issues they address, like poverty and war, as observers. Fieldwork, as illustrated by casework in Northern Uganda, provides a way to overcome this remove.
111. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Margaret R. Pfeil Liturgy and Ethics: The Liturgical Asceticism of Energy Conservation
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THE CONCEPT OF LITURGICAL ASCETICISM SERVES TO RELATE LITURGY and ethics as seen in the case of energy conservation. Disciplined practices undertaken to limit energy consumption can deepen contemplative awareness of God's creative energy as work in the world and the moral significance of human cooperation with it as an expression of one's baptismal commitment rooted within a particular faith community. The liturgical location of the moral agent who engages in such askesis implies a sacramentally informed epistemology as a way of knowing oneself in relation to God and all of created reality that imbues conservation practices with eschatological meaning.
112. Journal of the Society of Christian Ethics: Volume > 27 > Issue: 2
Elizabeth Agnew Cochran Creaturely Virtues in Jonathan Edwards: The Significance of Christology for the Moral Life
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JONATHAN EDWARDS NAMES HIS CHRISTOLOGICAL ACCOUNT OF THE VIRtue of humility as an "excellency proper to creatures" rather than of God's divine nature, which differentiates it from "true virtue" or benevolence. He presents the incarnate Christ as the moral archetype for humility. This has two implications for contemporary ethics. First, it suggests that we would have needed God's revelation in Christ to understand and pursue the virtues, even if the Fall had not occurred. Second, it indicates that there is a necessary relation between love and humility in the Christian life.
113. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Sandra Sullivan-Dunbar Christian Love, Material Needs, and Dependent Care: A Feminist Critique of the Debate on Agape and "Special Relations"
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THE RECENT CONVERSATION WITHIN CHRISTIAN ETHICS ABOUT THE RELAtionship between universal obligations and particular, intensive relations—between agape and "special relations"—largely accepts Gene Outka's formulation that these are separate and competing moral claims that must be balanced within the Christian moral life. I examine the relationship between agape and special relations through the lens of dependency and dependent-care relations. Attention to dependent care and the material needs addressed within them raises questions about the sharp division between universal and particular obligations. Drawing on the work of feminist philosopher Eva Feder Kittay, I argue that an adequate understanding of Christian love must take account of both our fundamental human equality and the pervasiveness of dependency in human life. Such an understanding of Christian love reveals that agape is a matter of personal and social ethics.
114. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Cristina L. H. Traina Children and Moral Agency
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CHILDREN ARE INCONSISTENTLY LABELED MORAL AGENTS IN SOME HIGHLY charged situations and denied that status in others. This essay draws on the writings of Nomy Arpaly, Lisa Tessman, and legal theorists to argue that both children and adults should nearly always be considered moral agents. But agency does not imply autonomy, ability to articulate rational reasons, or legal liability for either adults or children. Rather, all agents are dependent and conditioned. This quality divides them from a strict Augustinian vision in which adults and children are fully and solely responsible for their actions. The subtext of Augustine's Confessions suggests that Augustine's biography can as easily be interpreted according to the present framework as according to his own thematic of concupiscence.
115. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Elizabeth M. Bucar Reading More than "Lolita" in Tehran: Ethical Genre in the Digital Age
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THE TITLE OF THIS ESSAY, "READING MORE THAN LOLITA IN TEHRAN," IS meant to invoke Azar Nafisi's Reading Lolita in Tehran, a memoir documenting how Western literary classics have the ability to change and improve the lives of people living under theocratic rule. In 1995, after resigning from her job as a professor at a university in Tehran, Nafisi invited seven of her best women students to attend a weekly study of Vladimir Nabokov, F. Scott Fitzgerald, Jane Austen, and other authors she believed would provide the women with examples of how to successfully assert their autonomy despite great odds.
116. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
John Perry Are Christians the "Aliens Who Live in Your Midst"?: Torah and the Origins of Christian Ethics in Acts 10—15
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RECENT JEWISH—CHRISTIAN DIALOGUE HAS UNCOVERED THAT THE EARLY church's ethics were firmly rooted in Jewish halakhic thinking. This essay explores the topic through a study of the church's moral reasoning in Acts 10—15. We see the church readily employing distinctions that are now rarely invoked by Christian ethicists, such as between universal and particular moral law. These distinctions allowed the church to understand the ethical significance of the Torah not by imposing external categories on it (ceremonial versus moral) but through the Torah's own, internal distinctions. Thus, the church's understanding of the Torah can best be understood through the image of geirei toshav (aliens who live in the midst of the people). This image could help Christian ethicists understand their relation to pluralistic contexts because it was precisely the increased pluralism of gentile inclusion that prompted the church in Acts. I briefly consider the implications for a concrete case: the Episcopal-Anglican Communion's debate about homosexuality, which employs the Acts 10—15 narrative.
117. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Terrence L. Johnson Rethinking Justice from the Margins: W. E. B. Du Bois and the Limits of Political Liberalism
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IN THIS ESSAY I USE W. E. B. DU BOIS AND HIS CATEGORY OF TRAGIC SOUL-life in an attempt to expand John Rawls's notion of public reason. As it stands, the divide between religion and politics within Rawlsian political liberalism inadequately attends to the role of moral beliefs, especially those used to justify and reinforce antiblack racism, in forming and fashioning political commitments. By introducing tragic soul-life and Du Bois's category of second sight, I plan to show how a reflective model of deliberation based on Du Boisian themes will allow social actors to interrogate the overlap between political and comprehensive beliefs without necessarily compromising democratic traditions on which rest political conceptions of justice.
118. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Angela D. Sims Nooses in Public Spaces: A Womanist Critique of Lynching—A Twenty-first Century Ethical Dilemma
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LYNCHING, A MORAL PROBLEM THAT PROVIDES INSIGHT INTO AMERICA'S past and present, is more than "a rope and a bundle of sticks." Lynching was always intended as a metaphor to understand race relations in the United States. How, then, might we interpret the proliferation of nooses in various American locales in 2006 and 2007? In this essay I examine whether responses to a cultural symbol—the noose—can result in ethical possibilities that contribute to the common good.
119. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Irene Oh The Performativity of Motherhood: Embodying Theology and Political Agency
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ANALYZED THROUGH THE WORK OF FEMINIST AND QUEER THEORIST JUDITH Butler, anthropologist Saba Mahmood, and philosopher Martha Nussbaum, motherhood complicates theories of performativity that separate sex from gender and that equate women's agency with progressive politics. Motherhood should be understood as performative, that is, entailing self-reflective agency but not entirely separable from women's bodies. While motherhood may be manipulated to support patriarchal institutions, experiences of motherhood also inspire fresh interpretations and critiques of anthropocentric Christian theology and Muslim religious texts. Given the political dimensions of motherhood, the appearance of Hillary Clinton and Sarah Palin as prominent politicians attests to the variety of performativity and the need to protect women's agency.
120. Journal of the Society of Christian Ethics: Volume > 29 > Issue: 2
Keun-joo Christine Pae Western Princesses—A Missing Story: A Christian Feminist Ethical Analysis of U.S. Military Prostitution in South Korea
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THE PRIMARY GOAL OF THIS ESSAY IS TO BRING PUBLIC AWARENESS OF MILitary prostitution sprung up around U.S. military bases across the globe. With a focus on the lived experiences of Korean military prostitutes for American soldiers in South Korea ("Western princesses"), this essay argues that military prostitution should be considered a human reality in the realm of international politics: the U.S. empire building at the expenses of women's bodies. This argument further aims to foster Christian feminist—social ethics that reconstructs a Christian realistic approach to globalized militarism, the relation between sensuality and sexuality, and transnational solidarity for peace.