This article explains the difference between personal ethics and social ethics, and between philosophical ethics and Christian ethics. It also notes the difference between dogmatics and ethics. Finally, the author weighs in on whether it makes a difference if we talk about Christian or biblical ethics.
This article provides a definition of Christian ethics: "Ethics is the reflection on the responsible activity of man towards God and his neighbour." The author unpacks this definition in the remainder of the article, considering questions like: Which actions are objects of study in ethics? Shouldn't nature or the individual himself be included in the definition as objects of one's responsible activity? Aren't ethics just concerned with our relationship to our neighbour?
This article focuses on the moral distinction between appearance and reality, between an outward self and an inward self. It examines contemporary virtue ethics and the claim that Christian ethics is a virtue ethic. It identifies, examines, and evaluates three theses that are central to virtue ethics: a priority thesis, a perfectionist thesis, and a communitarian thesis.
France responds to the provocative book of John H. Yoder titled The Politics of Jesus. He wants to look for renewed thinking among affluent Christians on matters of economic ethics. The article considers Jesus' practice and teaching in relation to wealth and property. Finally, the author wants to apply this to the contemporary issues posed in Christian ethics.
The article is written against the background of the absence of the economically marginalized from the church in Britain. This article looks into the ethical attitudes and moral lifestyle of the working classes and reflects on the implications for the teaching of Christian ethics. It wants to commend Christian ethics above rationalistic approaches to life.
This article reflects on the place and function of Christian ethics in the public square. It contrasts Christian ethics with competing ethical visions of secular views in bioethics and points out the inherent difficulty in bringing Scripture (or scriptural values) into the ethical square. It concludes with an assessment of the future of Christian values within public ethics.